Stay Safe by Practicing Religion and Spirituality from Home – Merrillfotonews

Lincoln County, WI On March 24, 2020, Governor Evers issued a Safer at Home order, directing Wisconsinites to stay at home in order to slow the spread of COVID-19. This order is in effect until Friday, April 24, 2020, or until a superseding order is issued.Safer at Home allows individuals to leave their homes for limited essential activities, including shopping for groceries, obtaining medicine, and caring for a family member in another household. Essential businesses and operations are also allowable, though physical distancing and other safety measures are required to keep employees and customers safe.The order no longer allows for gatherings of more than 10 people in a room or confined space at a time. A confined space is not only limited to indoor gatherings, but also includes any defined space, including parking lots and festival grounds. This includes religious gatherings, drive-in services, weddings, and funerals. Any gathering with fewer than 10 people must still adhere to physical distancing requirements by staying at least six feet from others and stayinghome if you are sick. It is also important to limit gatherings only to people living within the same household to avoid transmitting the virus through social networks.Physical distancing is our only defense against this virus. Community, faith- and spiritual- based organizations have an important role in slowing the spread of COVID-19, especially among high-risk populations. These organizations often nobly serve those who are most vulnerable, including people with heart disease, lung disease, and diabetes. These community members are at higher risk of developing severe COVID-19 illness.This is a challenging time for all and we have to make big sacrifices for a little while to protect the health of our community, said Shelley Hersil, CHES, MPH Health Officer for the Lincoln County Health Department. For many in our communities, coming together to practice our religious and spiritual beliefs provides hope, strength and social connectedness. We look forward to the day we can again allow in-person gatherings to take place. In the meantime, we ask that you stay connected with one another through phone calls, video chats, text messages, and other ways.Religious and spiritual leaders should continue to stay up-to-date on information related to the pandemic and actively disseminate accurate and timely information. This includes developing information-sharing systems with partners, including local health officials, and communicating this information to regular attendees, people being served by the organization, and the broader community.Thankfully, with modern technology there are many creative options available for staying connected and nurturing spiritual health during this challenging time. Many churches, synagogues, mosques, temples, and other places of worship are offering services through television, radio, podcasts, and livestreams on the Internet. Individually, and as families, taking time to be mindful, meditate, and pray is important for spiritual health while we all do our part to keep our community safe while staying safer at home, says Hersil.We sympathize with congregants of faith- and spiritual-based organizations that miss the services and fellowship, but the goal is to keep everyone safe and healthy by following the practices put in place by the Safer At Home order.If you have questions or immediate needs related to COVID-19, call 2-1-1 or text COVID-19 to 211-211. For up-to-date information, please frequently monitor the Lincoln County Health Department website Novel Coronavirus (COVID-19) and follow our Facebook page Lincoln County Health Department Home, and follow @DHSWI on Facebook and Twitter, or dhs.wi on Instagram. Additional information can be found on the Wisconsin DHS website for updates and at the CDC website.

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Stay Safe by Practicing Religion and Spirituality from Home - Merrillfotonews

COVID-19 and the Spiritual Life | Dale M. Coulter – First Things

The coronavirus is altering social existence in ways that we can and cannot yet perceive. Even after a vaccine finally defangs the virus, society will feel the impact of COVID-19 for decades, if not longer. The same was true of the Black Death that first hit Europe in the mid-fourteenth century.

One of the Black Deaths most significant effects was its acceleration of certain spiritual trends that had already been steadily growing. During and after this period, Christianity saw the blossoming of an interior spirituality that had been forged in the reforms of the twelfth century. In the words of the great historian of mysticism, Bernard McGinn, the flowering of mysticism (12001350) produced a late medieval harvest for the spiritual life.

The loss of church leaders and the constant scandals of the institutional church in the late Middle Ages meant it was ill-equipped to deal with the challenges posed by the plague. What took its place was a spirituality centered in religious orders and lay religious life. With many rural villages devastated and clergy migrating to major cities like London, this spirituality was fostered in monasteries or even normal homes rather than local parishes. Espoused by men and women, it sustained the faithful even as it further called into question institutional order. Its key themes were a focus on the humanity of Christ, a program of meditation and contemplation, and a return to the simplicity of being a Christ follower. These themes can also provide us spiritual comfort in the battle against COVID-19.

The ravages of the Black Death led many to warn that medieval Europe stood under the judgment of God. Plays depicted hells torments and preachers unleashed fiery rhetoric. With more than 30 percent of the total population succumbing to the illness (in some places more than 50 percent), it was easy to reach this conclusion. As a counter to these pronouncements, spiritual writers picked up on the Franciscan turn to the humanity of Jesus, especially his crucifixion. In the crucified Christ, medieval writers saw Gods entrance into the suffering of humanity in order to redeem.

Julian of Norwich went so far as to claim that Christs emaciated and bloody body resembled our foul, black death, which our fair, bright, blessed Lord bore for our sins. In becoming the plague victim, Jesus conquered sin and death and revealed that there is no anger in God. To be sure, Julian saw wrath woven into the structures of creation as they meted out sickness and death and the pain of sin that wounds the soul. But the crucified Christ, she said, pointed toward a conquering love that takes suffering and redeems it to bring humanity into union with the triune God.

Pain and suffering do not have the final say over human existence. Instead, they become a means by which God redeems souls who, through prayer, follow the footsteps of the crucified. In her response to the plague, Catherine of Siena made it clear that suffering on its own only destroys. Yet even the pain of illness can be converted to life, if the ravaged soul turns it into a means of clinging to the crucified one in prayer. This is the path to union with Christ. The point for Catherine was not to assert the necessity of suffering but to offer those caught up in the pain of life a way to utilize that pain for the souls final end, namely, its return to the creator from whom it came. Christs own suffering showed the way.

Both Catherine and Julian were gesturing toward a pedagogical purpose for pain and suffering grounded in the crucifixion. Not only did the ravages of life humble the soul, they forced the person to enter into its inner depths to find answers. This required a turn to the interior life. Quoting Scripture, Thomas Kempis told his readers, The kingdom of God is within you. Turn with all of your heart to the Lord and forsake this miserable world. . . . Learn to despise outward things and to give yourself to things inward, and you shall see the kingdom of God come within. For the kingdom of God is peace and joy in the Holy Ghost. Pain and suffering cast human frailty into relief, thereby compelling the person to gaze into her own soul, which is to do nothing less than peer at the mirror of God.

Medieval writers premised the turn to the interior life on a rejection of the external world. This did not mean denying the goodness of creation, but rather recognizing that the goods of creation pointed back toward the goodness of the Creator. As long as humans fixated on created goods, they would not make the ascent back to their true home. Even more to the point, a constant outward gaze was simply a failure to reckon with who we are and where we are going.

The most intense Germanic traditions of the late Middle Ages saw this path as involving radical detachment, an emptying of created things to make room for divine things. In England, the anonymous author of The Cloud of Unknowing referred to the turn to the interior as moving through a cloud of forgetfulness in which the person lost sight of the goods of creation. The vicissitudes of temporal existence destabilize the soul both because nothing temporary can provide a permanent foundation and because the constant changes of the impermanent constantly change the person.

Accompanying this turn to the interior life was a spiritual program that moved from meditation on the self to meditation on Christ and finally to meditation on the God revealed in Christ. The final movement into God was a contemplative elevation, an ecstatic uplift that grace alone could bring about.

The late medieval antidote to the Black Death was not a reassertion of the institutional order of the church. Instead, it was an invitation to turn within and find Christ, something anyone could do in his or her home. With so many churches temporarily closed around the globe, pastors and priests need to become spiritual directors, guiding their flocks as they turn within and find the crucified God.

Dale M. Coulter is associate professor of historical theology at Regent University.

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COVID-19 and the Spiritual Life | Dale M. Coulter - First Things

Spiritual Health Matters in the COVID-19 Crisis – MedicineNet

APRIL 15, 2020 -- On Friday, March 20, an identity-protected Georgia physician told CNN's Sara Sidner, "It's the first time in my career that I've been afraid."

The COVID-19 pandemic would be frightening even without insufficient ICU beds or ventilators. But when shortages of personal protective equipment (PPE) have prompted the CDC to recommend that providers reuse their "one-time-use only" face masks, healthcare professionals now find themselves vulnerable and exposed in literal and unprecedented ways.

Clinicians have always spent their careers on the tenuous threshold separating life and death. Never in our lifetimes, however, have the existential concerns of clinicians themselves been made quite so legible. And never in recent history have they faced the complex moral questions that this public health emergency will inevitably provoke.

The impact of clinician well-being on patient perceptions and quality of care was substantiated well in advance of this coronavirus outbreak. More than merely a health crisis, the pandemic is also a global spiritual event. Attending to the spiritual well-being of clinicians is well aligned with current recommendations published in Annals of Internal Medicine to "deploy designated wellness champions in health care systems and practices to field clinicians' concerns." Efforts to demystify the discipline of spiritual health will be helpful to these initiatives in the difficult days ahead.

A few notes to help clear the way:

"Who believes in that stuff?"

More of us than many of us might think.

Western medicine makes its home in a rationalist environment that appropriately relies upon scientific evidence to ensure ethical care. At this moment in human history, however, it's worthwhile to recognize the contemporary healthcare setting as a cultural backdrop all its own, a meeting ground for the clinical encounter that is governed by a distinct set of accepted beliefs, norms, and values.

One consequence of the Cartesian dualism that dominates Western medicine is the survival of a 20th-century artifact: a persisting association of spirituality with anti-intellectualism. This is frequently observable in the comments sections of online articles about medicine and spirituality. It is also representative of a striking disconnect: 95% of Americans and 76% of US physicians believe in G-d, a universal spirit, or a higher power.

To be clear, these individuals might not be religiousmany might never set foot in a house of worshipbut they still believe in G-d or Something.

Hence, despite the increased emphasis of recent years on patient-centered care, healthcare remains culturally oriented to "Other-ing" those whose scientifically unproven spiritual beliefs help them navigate the existential crisis of illness. This can engender a "splintering of the selves" among the majority of clinicians who secretly share those unproven spiritual beliefs. Rather than risk professional embarrassment, the spiritual needs of healthcare professionals are often suppressed and left at loose ends.

"What spiritual needs? I honestly believe there's nothing out there."

Even among those who believe there's nothing "out there," there is still something "in here."

Spirituality, which may or may not include identification with a Divine being, a specific faith group, or religious practice, is aptly defined as "the aspect of humanity that refers to the way individuals seek and express meaning and purpose and the way they experience their connectedness to the moment, to self, to others, to nature, and to the significant or sacred. "

Connectedness, meaning, and purpose are essential human needs that are as true for all healthcare professionals as they are for everyone else. This is the essence of spiritual health.

How can contemporary professional chaplains help their colleagues?

Board-certified healthcare chaplains (and chaplains working/training under the auspices of board-certified chaplains in USDE- or ACCET-accredited clinical pastoral education [CPE] programs) are extensively trained to witness and accompany persons across all belief systems, including secularism. We are a built-in resource for hospital staff and administrators alike.

Board-certified chaplains do not proselytize and we are not mental health professionals. We read the subtitles of human interaction and help persons to engage with meaning-making by drawing from their own belief systems. Just like the way chaplains formulate, relay, and execute spiritual care plans for patients and families, we can also help clinicians and healthcare leaders strategize and plan for their own spiritual self-care and that of their teams.

Leadership matters

As New York Governor Andrew Cuomo succinctly and skillfully recommended at his March 23 press briefing, the current goal for most of us should be to stay "socially distanced, spiritually connected." For clinicians on the frontlines who do not have the luxury of social distancing, specific workplace encouragement to tap any and all of their best inner resources may be especially beneficial.

Healthcare leaders who are willing to create initiatives to meet spiritual needs within their organizations and, more important, who are willing to be seen using and advocating for using those resources are uniquely positioned to inspire a cultural shift.

The ability to spiritually connect with ourselves, with others, and with whatever/Whoever deeply sustains us is vitally important to our well-being as we scale this unnerving societal hurdle. May we all feel the freedom to attend to our spiritual health, and in doing so, may we recognize that we are also legitimately helping to sustain our patients, our colleagues, our families, and the world.

Elizabeth J. Berger is an advanced practice, board-certified chaplain and a graduate of Columbia University's master of science program in narrative medicine. Named a 2020 Top 100 Healthcare Leader by the International Forum on Advancements in Healthcare, Elizabeth speaks about spirituality in medicine. Elizabeth teaches medical humanities and professional formation at Donald and Barbara Zucker School of Medicine at Hofstra/Northwell. She is also an ordained member of the Jewish clergy. Contact her at [emailprotected]

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Spiritual Health Matters in the COVID-19 Crisis - MedicineNet

Chaplains and Spiritual Care in Hospitals During the Coronavirus Pandemic – The New Yorker

Kaytlin Butler, a chaplain at Mount Sinai Hospital, often tells the sick that they do not have to be alone. She says it to them even now, when hospitals have barred many patients from receiving visitors. In the past few weeks, Butler has been saying it to them over the phone, reaching the suffering in rooms that no one can enter except masked medical staff. She has been saying it to patients families, also over the phone. And, if a patient is sedated and no family can be found, she has prayed outside the door, trusting that the person in the bed will feel connectedto her, to everyoneby that ineffable thing that she calls God, but for which many people have many names. Butler does not care if they call it God. She cares that they feel loved.

Butler, twenty-six, is one of eight chaplains on Mount Sinais Spiritual Care team. The team, which also has four residents, includes two rabbis, a Jewish woman who is not ordained, a Seventh-day Adventist, a woman who is inspired by Buddhism, and an evangelical Christian. (The hospital is also served by two Catholic priests, who are sent by the New York archdiocese.) The staff are divided by unit: pediatrics chaplain, cardiology chaplain. Butler, who expects to be ordained as a Presbyterian minister later this year, is the hematology and oncology chaplain. Right now, though, all of the chaplains are also COVID-19 chaplains.

Chaplains, who provide existential support in secular contextsfrom prisons to colleges to airportshave been working, in some way or another, since ancient royals staffed their courts with priests. Their job, as Butler sees it, is to accompany people who did not want or expect to be where they are, and to comfort their loved ones. Her priority, when doing that job, is to listen. Butler wants to hear any story that the people she is working with might want to tell, or any fear or hope or desire that they might be ready to express. Her goal, as she listens, is to help people make meaning of their circumstances. That is true if the diagnosis is cancer, or if the diagnosis is the novel coronavirus.

Butler has a cubicle on the second floor of Mount Sinai, upstairs from the chapel and across the hall from the synagogue. Her window used to look out on Central Park. Now the view is of the tented field hospital run by Samaritans Purse, an evangelical organization led by Franklin Graham. Each day, medical staff refer patients to Butler for chaplain visits, or relatives call the hospital to ask for chaplain services. On a recent Friday morning, Butler had received three requests. One was to make a call to a COVID-19 patients daughter, since the patient, who was intubated, could not speak. Butler got on the phone and prayed with the daughter, who wondered if there was any way that she could address her mother, who spoke a language besides English. Butler stood outside the mothers room with her cell phone on speaker. The family was Catholic. From a cardboard box, Butler chose a scapular and a rosary and put them in a plastic bag for a nurse to take to the patients bedside.

The other two calls were to COVID-19 patients. Both of them were Pentecostal Christians. Butler dialled one, a woman, from her office phone. The woman told Butler that, though she was afraid, she also felt loved by both her family and God. Butler affirmed the womans feelings, and then she made the other call. This time, the patient told Butler that he was afraid that God was punishing him. The man wanted to tell Butler how he had angered God: he had done something of which he was ashamed, he said, and he was sure that this was Gods retribution. Butler listened to him as he explained what he had done. She asked him if he could forgive himself.

No, he replied. He couldnt.

God has a lot more grace for you than you have for yourself, she told him. When I listen to you, I hear someone who really loves the people in his life, and is deeply faithful, and takes responsibility for his actions.

They said a prayer for peace together, and when Butler hung up she felt uneasy. She was sad for the man, and she felt powerless. But what more could she do than call again and hope that he would still be there to pick up the phone?

Recently, a nurse asked Butler where God was in all this. Butler does not believe that there is one right answer to that question. For myself, I dont see the disaster as something that is made or wrought by God, she said. I think God shows up in the places where people are trying to save lives and clean up this mess that others have mismanaged. Butler told the nurse that God was right here, crying with us.

That afternoon, Butler got a call from a group of doctors. A COVID-19 patient, intubated and sedated, didnt have long to live, the doctors told her, but no one could identify any family members. Would she go to his door and say a prayer for him? Upstairs, Butler could see the man through the doors glass. She put a hand on the door and closed her eyes. Butler calls God She, and its in the love that people show others that Butler sees Her. But when families request prayers for loved ones, she honors their traditions. For Muslims, she says the Shahada. When the patient or the family are Christian, she says an extemporaneous prayer, and sometimes an Our Father, which she finds particularly beautiful. If they are not religious, she says a neutral blessing.

No one knew if the man in the room was religious or not. Butler decided to sing an Irish blessing: May the road rise to meet you / May the wind be always at your back.... And, until we meet again / May God hold you in the palm of his hand. Butler hoped that, if he could hear her, he would not object.

Butler lost her mother when she was eight years old, in a dune-buggy accident near Pelham, Georgia. The town was small: four thousand people, maybe fewer. When she was in middle school, her father, a Southern Baptist, got married again, to a woman who had grown up Mormon. In a peculiar compromise, the two agreed to attend a Presbyterian church outside Atlanta, where Butler was moved by ministers who spoke about equality and justice. In college, in Georgia, she majored in international affairs and religion, minored in Arabic, and studied abroad in Morocco. Then she went to the progressive Union Theological Seminary, in New York, where she hoped to study both her faith and those of others. Butler wanted to do all the things that her mother, who died at twenty-eight, did not get to do. Next, Butler thought, she would go to law school.

Instead, she found that she was called to ministry. After seminary, she began a chaplaincy residency at Mount Sinai, where her clinical supervisor was David Fleenor, an Episcopalian priest who directs the hospitals clinical pastoral education program. The residency was something of an accidentButler had needed a job, and this one had presented itself. She had never spent much time in a hospital, and she had one year to learn a new profession. But, one day, when Butler was going through something hard, she was moved to see Fleenor crying along with her. She understood, then, that this was the job: sitting with someone in their pain.

Recently, Fleenor has been acting as the director of Mount Sinais spiritual-care program; the usual director, Fleenors wife, is out sick, with what the couple assumes is the virus. (Fleenor had come back to work in late March, after being out sick himself.) Usually, the teams eight chaplains and four residents are not enough for the patient volume at the hospital, which has more than eleven hundred beds. Now, the team was down by threetwo were out sick, presumably with COVID-19; the other was on maternity leaveand the hospital was fashioning extra rooms out of tarp in its atriums, to accommodate more than six hundred COVID-19 patients. The need had become tremendous, and Fleenor and Butler had developed a new deployment plan to triage care. The plan divided the hospitals patients into three tiers: COVID-19 patients in the I.C.U., other patients with the virus, and everyone else. The tiers werent hierarchical; the idea was merely that categories might help the chaplains reach those who were most in need. For example, it might not make sense to dial a virus patient in the I.C.U., if that person couldnt pick up; instead, the staff could call lonely people in tier two.

The care itself had its own complications. For weeks, Mount Sinais COVID-19 chaplaincy has been conducted exclusively by phone. Some staff, like Butler, still come into the hospital. Other chaplains are working from home. But, when making phone calls, all of them have modified their usual language. Chaplains help the dying and the recovering alike, but Fleenor knows that many people perceive them as angels of death, bearing last rites or bad news. He asked his staff to describe themselves as members of the patients care team, there to provide spiritual support, rather than as chaplains. This seemed to be working well.

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Chaplains and Spiritual Care in Hospitals During the Coronavirus Pandemic - The New Yorker

Special Report: Welcome to the New Age of Spiritual Luxury – Highsnobiety

Highsnobiety Q1 is the first in a series of quarterly insights weeks dedicated to the business behind youth culture and what makes our market tick. For full Q1 coverage, head over to our Q1 hub.

In this edition of FRONTPAGE, we explore how in todays increasingly spiritualized world, fashion is poised to become a new vessel that leads us the way.

In Paris, on the final Sunday morning of womens fashion month in late January, Kanye West had something to preach.

During a last minute summoning, 150-odd fashion insiders including Simon Jacquemus, A.P.C.s Jean Touitou, and Balenciagas CEO Cdric Charbit gathered for a surprise edition of Wests Sunday Service in Paris historic Bouffes du Nord theater. Since January 2019, Wests traveling, non-denominational Christian masses have seen high-profile attendees like Kid Cudi, A$AP Rocky, and Katy Perry sing to a mix-mash of Wests back catalog and Christian gospel classics performed by the 100-something Sunday Service choir, fully cloaked in YEEZY uniforms. Wests choir leader evangelized: A lot of time we put our faith in material things, but those things wont fulfill us. We love Jesus Christ more than an expensive outfit.

Despite early warnings following the Covid-19 outbreak during Milan Fashion Week, the group sang, danced, and united in close proximity. Sisters Kim Kardashian West and Kourtney Kardashian attended the passionate 90-minute religious ceremony in latex bodysuits by Balmain. Singers cried, others were ecstatic. A single face mask was seen. It was the church of the present.

The next night that same group of editors and many fans came together outside the futuristic Espace Niemeyer for the launch of YEEZY Season 8. Now, West had something to sell. Yes spiritual awakening made it back into a single garment, a guardian angel printed on a sand tank top. Before the show, fellow journalists and I asked Kanye whose YEEZY business does over a billion dollars in annual sales why he had brought Sunday Service to Paris. To spread the Holy Spirit, thats my job as a Christian, he explained, adding how his faith has directly impacted his fashion business.

West isnt the only person in the fashion-hip-hop-complex who has made a louder and louder habit of proudly announcing his faith. Rappers including A$AP Rocky, Skepta, Yasiin Bey, Stormzy, and Jaden Smith have long referenced spirituality in their work and interviews. But in fashion, the relationship is more playful and precarious. For decades, surface-level appropriation of religious symbolism, imagery, and costumes have occasionally popped up on the runways of Riccardo Tiscis Givenchy, John Gallianos Dior, Karl Lagerfelds Chanel, Dolce & Gabbana, and Jean Paul Gaultier. Each has looked to the visual aesthetics of religions including Christianity, Islam, and Judaism to sell clothes, but the spirituality of its makers has always been kept at the level of innuendo.

However, with a new generation of consumer comes a much less ironic outlook on the existence of a high power. As Gen Z-ers and millennials who, according to Boston Consulting Group, will make up approximately 61 percent of the global personal luxury goods market by 2026 are finding new guidance in spirituality, its no surprise the global fashion industry, hungry for a slice of the youth culture pie, is increasingly latching on to new age spirituality in their marketing and product design.

We think many creatives are genuinely interested in things that inspire them, so its not surprising that some of us would be focused on infusing these ideas and practices into our work far ahead of others, explain Advisory Board Crystals founders Remington Guest and Heather Haber. As their name suggests, the Los Angeles-based label founded in 2015 sells crystals such as opal aura citrines and orange cactus spirit quartz alongside limited-edition gear that has elements of the crystals tied to it. The label has also created merch for rappers like Lil Wayne and Migos. On the other hand, a lot of creatives, and especially a lot of the industry of brands, follow trends to get their ideas, and theres that side that leads to the more disingenuous aspect of it all, the founders add.

Through religious symbolism, astrology readings, tarot cards, crystals, and yin and yang signs, brands both big and small are aiming to buoy the next generations appetite for the metaphysical. Zodiac motifs covered couture gowns at Maria Grazia Chiuris debut couture collection for Christian Diors Spring 2017 show; Dapper Dan launched his Harlem Gucci boutique designed with chakra symbolism that same year; and the following year, Vetements dropped a range of star sign tees and rain coats.

Today, boutiques like Browns Fashion sell sets of crystals, brands like Alighieri by Rosh Mahtani are looking to crystal readings and sound baths as fresh avenues to present their new collections, and everyone from Givenchy, Valentino, Moschino, Rick Owens, Supreme, Noah, Ganni, and Brother Vellies are incorporating spiritual symbols into their designs.

However, spirituality that only touches the product-level surface falls short of what our generation is seeking. Earlier this month, Highsnobiety launched Inner Life, a capsule collection aimed to connect with our inner selves. Tackling topics that are closely connected to happiness and giving thought starters is important, especially to a younger audience, explains Highsnobietys Herbert Hofmann, who oversaw the creative direction and launch of the project. Its about focusing on your inner life and finding out out what matters beyond superficial social media presence and suggested lifestyles that arent mentally healthy.

To fully sense where the relationship between our generation and spirituality is heading, and how brands can mirror the fundamental fulfillments found in higher forces, we first need to understand whats changed.

Over the past four decades, traditional religion in the US and Europe has been in decline. According to Pew Research Center, religious nones those who say their religion is nothing in particular, or self-identify as atheist or agnostics made up roughly 23 percent of the US adult population in 2018. Its a notable increase from 2007, when a similar Pew Research study was conducted and only 16 percent of Americans were nones. In 1991, the total stood at just six percent.

At large, religiously unaffiliated people in the US, Europe, and in Latin America were mostly concentrated among young adults far more so than any other demographic, with 35 percent of millennials self-identifying as nones. And the median age is getting lower.

About a quarter of US adults 27 percent now say they think of themselves as spiritual but not religious, says Claire Gecewicz, a research associate focused on religious research at Pew Research Center. Its an eight percent increase compared to five years ago.

While organized religions set-in-stone rules around ethics are increasingly at odds with the social mores of the next generation, the need for guidance in an increasingly polarized world is still clearly felt. A closer look at US and UK-based millennials and Gen Z-ers shows that 80 percent of them say they feel a sense of spirituality and believe in a higher power, according to Virtue. In the age of Covid-19, natural disasters, Trump, and Brexit, we want to believe the human race will sort itself out. Enter: some kind of mystical force.

I think it comes down to wanting to believe that theres something out there beyond ourselves and our immediate reality, explains Maude Churchill, a London-based writer and editor, who in 2016 released The New Spirituality report for Protein Agency. I think religion is just as toxic as politics in so many ways. And spirituality is what you make of it. Its just such an intrinsic part of humanity.

Next to the many external macro factors adding to the infatuation of new age spirituality, the gradual erosion of the traditional norms that once made up (and continue to make up) our identity like gender, nationality, religion, and age have equally played a part in consumers searching for new modes of guidance, argues Churchill, who in her report states that through social media, culture now arrives splintered through a myriad of filters, which results in too much noise that distracts from a true awareness of ourselves.

Its not a coincidence that the shift is coming at a time when it really feels like the world is going to shit and kind of falling apart, she says. We cant stop the way the environment is affecting us, but we can feel like my horoscope today is telling me something of the times with how Im feeling.

The idea of spirituality giving you a sense of purpose dates back to the New Age movement, which spread through occult and metaphysical religious communities of the 1970s and 1980s, spinning like crystal-colored aftershocks from the beatnik and hippie movements of the decades prior. Pioneering architects of the faction included American theosophist David Spangler and the late Ram Dass, who strived to create a sense of community within the decentralized movement. Traditional occult practices including astrology, yoga, meditation, mediumship, tarot readings, and later crystals were tools used by the movement to achieve personal transformation.

Very much regarded as an alternative lifestyle from the mainstream, unlike its wider acceptance today, the New Age movement made a profound impact on Western youth culture at the time, many of whom were introduced to the movement through numerous specialized bookstores which started popping up. Among them was designer and Gucci collaborator Dapper Dan.

[Spirituality] came to me when I was turning my life around, Dap told Highsnobiety when we spoke at length in his Milan hotel last year. At 23, Dap stepped foot into a historical bookstore called Tree of Life on 25th Street in New York, a popular Mecca for New Age believers, to learn about metaphysics. So I went in there and got a book called Back to Eden, [and] they didnt have it so I walked up to this guy that looked so spiritual as if he had a halo. He said, No brother, but look right here, showing me a book called Mans Higher Consciousness by Hilton Hotema. That book altered my whole life.

By the mid-1990s, the New Age movement was dying. After losing much of its momentum throughout the decade before, things went silent. Then came the internet.

The internet and especially social media changed everything, explains Susan Miller, founder of Astrology Zone and astrologer to the stars. Miller is the undisputed pope of astrology, and at 1.5 million unique visitors a month, 200 million page views a year, and an average dwell time of five minutes per person at any given time, her website, astrologyzone.com, is an astrological St. Peters Basilica.

Shes done readings for Raf Simons, taught her craft to Emma Stone, and counts Pharrell, Jennifer Aniston, Lindsay Lohan, Katy Perry, Kirsten Dunst, and many more among her readers. She advised Cameron Diaz on the right timing to buy property. She correctly predicted Beyoncs wedding year, Britney Spears comeback, and President Obamas re-election. But most of all, Miller is proudest of being the first to recognize the potential of bringing spirituality to the masses online. On December 14, 1995, she went live with her first post.

What I think millennials really like about astrology is the rising sun, which dictates their profession, says Miller, whose monthly horoscopes often clock in at 40,000 words. I think our society has trusted science so much that weve gone just one direction with no ability to incorporate astrology, [but] we have a human need for it. We need to make sense of all this.

Its where a genuine connection with fashion comes in, adds Miller. Creative people love astrology with its rich structure and detail. Their right brain wants to know what else is possible. How else can they push the boundaries of their lives and make it more interesting? It gives them ideas. They want progress, and astrology guides the way.

Miller sees truth in many things. She believes Kanye is doing great things in the world of spirituality. She believes life is supposed to be hard, otherwise we would all become marshmallows. And she believes astrology gives you ideas, shows us that were systematically tested and rewarded, and will tell you when to do the counterintuitive.

Most of all, she believes that public perception around spirituality is changing. People talk about it now because its acceptable. Were influenced by the social mores of the times, [and astrology] gives enlightenment, so why shouldnt we talk about it?

The American public agrees. Pew Research Centers Claire Gecewicz says that roughly 65 percent of Americans between 18 and 29 now accept at least one New Age belief including astrology, psychic foresight, reincarnation, and spiritual energy found in objects.

This shift has been fueled by the seamless digital integration of New Age ideas, which has renewed many peoples interest in spirituality. For our generation, finding a spiritual community outside of our direct culture has never been easier. Whats changed is the collectivity that has surrounded spirituality is now deeply rooted in individualism. Social media has made spirituality accessible by rebranding itself as a satirical tool for self-reflection.

If you look at astrology through the filter of Instagram, it acts, it behaves, it communicates like a meme, explains Churchill. We share memes as a way to kind of interact with one another, but when you have this added layer of both being Scorpios, for example, it reaffirms the bond even more.

Pioneering figures like Miller, along with spirituality apps including Co-Star, The Pattern, and Time Nomad, have come to prominence at a time when many young people are finding a new openness towards alternative science and New Age beliefs. Its connectedness 2.0.

Im deeply suspicious about the degree to which its actually a trend, says Banu Guler, founder and CEO of Co-Star. The New York-based, AI-driven horoscope app is hyper-personalized to each users entire chart based on NASA data interpreted by astrologers, and shows daily compatibility with friends on the app and in person. I think a lot of this stuff really just gives people avenues to have deeper relationships with others, where you talk about deep-seated fears and anxieties and hopes and dreams. Thats what real relationships are about.

Guler, a fashion veteran who once served as director of product and design at VFILES, founded Co-Star in 2017 as a democratized platform for young people to connect. Today, the company has over 7.5 million registered users, with 5 percent of 18 to 25-year-old American men having used Co-Star. To date, its raised investment shy of $6 million and has been used in 192 countries.

Both astrology and fashion are conduits for connection. Everyone desires connection, but there isnt a common language to facilitate any of it, explains Guler. When you look at astrology and fashion, you see people use them as an excuse to get together, to signal what theyre into, to find a shared language to develop this real, deep connection. They spark needed conversation in a sea of small talk, whether on social or at these weird shows, or literally through the clothes or signs themselves. Walking up the street and seeing someone whos wearing the same obscure designer makes you say, Were the same kind of person. It creates a powerful moment of real recognition and an intense connection.

The parallels between the function that both spirituality and fashion fulfill in our lives are indeed no longer as far-fetched as they once were. Fashion houses like Louis Vuitton, Gucci, and Burberry are constantly racing to quench the ever-evolving tastes of the super-consumers which push the worlds collective aesthetic drive. Their cultural impact has reached beyond expensive products alone.

In light of this, fashion brands have evolved to encompass what you would expect of an older sibling, close friend, or even something bigger. From frequent, two-way communication to consistent accessibility, to taking an active stance for what is right be it sustainable practices, politics, or worker welfare we expect brands to align with our personal values and beliefs. Winners in the space therefore need to look deeper at the forces driving young shoppers to spirituality in the first place. Far beyond product alone, theyll adopt the spiritual characteristics around self-growth, identity, and create a unified cause for the group theyre selling to.

Those that successfully do so win us over. True brands are bigger than life. Public perception aside, brands like Supreme, JW Anderson and Gucci hold up a mirror to society. They increasingly urge us to pay attention to causes like equality, anti-gun violence and Covid-19 relief, educate us on culture, and are vessels for connection, ultimately turning consumers into fans. They make us strive to be better, and sell us a belief that guides us where they go (i.e. we listen to the Louis Vuittons and New Balances of this world more than we do the leaders of our country when they tell us to stay home during this Covid-19 epidemic).

Fashions biggest current challenge with adopting spirituality to connect with youth culture is to not follow the same literal path it did when it decided to appropriate streetwear. In the early 2010s, the demographic driving the luxury market forward started skewing younger, and fashion brands scrambled to absorb streetwear and its creators as a gateway to prosperity and as a means of connection with its new audience.

This last decades tried and true approach of elevating working class dress codes by producing Made in Italy leather sneakers, artisanal hoodies, and overpriced graphic tees took consumer behavior too literally. It pushed the needle for some, but most others missed the mark and found themselves following culture instead. In this climate, winning brands were able to learn from streetwears drop system, adapt to the way it spoke with its community in order to be part of it, and made products responsive. And, in effect, they successfully gained the trust of a new tribe of shoppers.

The same lessons apply to the fashion industrys adoption of New Age spirituality. Those who speak honestly to their customers and seek to understand them will find a way to surf through this sea change. Those who dont and confuse this change in zeitgeist for a trend will end up with sale racks full of cringe-worthy products.

For the kids lining up outside Supreme and Dover Street Market, brands are as much an extension of their identity as they are a way to connect with others in the know. The community created around these brands and retailers isnt simply a fortuitous outcome of their efforts so much as its a consequence of the community itself, who have united around a shared cause. For true fans, products themselves solely serve as a trophy of belonging and identity the ultimate main drivers of brands acting as guiding lights for inner self-improvement.

As Maude Churchill of Protein puts it: The rewards [of a product] are not just monetary, they engender a kind of devotion that no clever marketing campaign or influencer gifting could ever replicate.

This shift in devoted worship is something weve already observed in celebrity culture, where the role of the once exclusive and private celebrity has changed into a more spiritual one. Social media has given celebrities a direct line to their followers, having regained control over their personal brand in the process. Its why we collectively listen to DJ Khaleds words of wisdom, buy what Kylie Jenner tells us to buy, and dress the way Kanye dresses.

As London skater, artist, and designer Blondey McCoy put it in his Highsnobiety cover story in late 2019, when it comes to mass devotion, theres little distinction between the 155 million people that live by Selena Gomezs truth on Instagram or the faith others have in Jesus. Having something to aspire to is necessary in human life. Whether that worship has slipped to celebrities or makeup tutorials over religious figures, theres no absolute truth, neither in religion or pop culture, McCoy explained, referring to the inspiration of his latest solo art show Stella Populis, which explored the manifestations of super-fanaticism related to the parallels between religion and pop culture. Celebrities want to be remembered after theyre dead.

And so do many brands, but most arent there yet. Brands like YEEZY, Fear of God, Daily Paper, and Online Ceramics get it right. They live and breathe the beliefs theyre pushing out into the market without relying too heavily on literal aesthetics. They democratize their connection with their audiences by transparently offering a full look into their universe, allowing consumers to be part of their brand narrative, and often extending their offering beyond fashion alone.

Earlier this month, Advisory Board Crystals launched Abc.Xyz, a dedicated Instagram and webpage serving as an extension of the brands universe and collective language. The visual moodboard, which the founders call their version of a modern day bookshop, includes everything from crystals to artworks, books and film posters everything but product.

It all has to make sense and be part of a bigger picture, explain Abcs Guest and Haber, who say the page is just one part of a bigger brand story created in 2015. We felt its one way of helping our community deal with whats happening in the world at the moment. Nothing comes in the way of the bigger picture.

In fashion, that bigger picture thinking around the foundations that make up spirituality is suitably taking ambiguous forms. Zilver, the eco-concious, genderless line founded by Brazilian designer Pedro Loureno, creates entire collections based on star signs, his latest being based around Cancers. The brands purpose, however, goes deeper on a spiritual level when communicating with its clients.

Over the last couple of years, fashion has been on the opposite side of spirituality. The speed of the system isnt sustainable for the people working in it and consuming it, he explains. When I think about spirituality, I feel this challenging moment [with Covid-19] is giving us an opportunity to rethink the value of time and our place on the planet.

In fashion, [spirituality] is illustrated genuinely and successfully when the clothing is implying a look that has nothing literal, and [instead] seems to have a surreal unexplainable value. What matters is how those references are treated, adds French menswear designer Boramy Viguier, whose spiritual influences run deep through his brand. Since its inception in 2017, Viguier has paired each individual garment with a tarot card, received by the buyer. He believes being successful, however, means taking it to the next step: [In the end] you can confront yourself to subjects that are greater than you, or just care about what the next sneaker collaboration is going to look like.

It gets to the crux of how the relationship between our generation and brands has changed. The kids who are driving the luxury market forward today have grown up with streetwear, which at its core was never as much about the end product as it was about finding like-minded peers and serving as a space to come into your own. Now matured, those expectations havent changed, they have simply been carried over to luxury brands. Our intense devotion for brands has gotten to the extent where we see them as a religion. When consumerism has become a subculture in its own right, we expect brands to share our values, connect us and guide us forward. When uncertainty hits the world, we want to associate ourselves with those who have the ability to fill the emptiness that made us look to spirituality in the first place.

For more insights on youth culture, subscribe to our Insights Newsletter.

Toronto-born, bred in The Netherlands, living in London.

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Special Report: Welcome to the New Age of Spiritual Luxury - Highsnobiety

Peace and Spirituality in Times of Fear and Gossip – RiverBender.com

While we can often see these days seemingly filled with fear and gossip, one man hopes to bring peace and spirituality to the area. Jason Harrison, President of The Riverbend Ministerial Alliance, has presented a challenge to the community. He is asking that all local church leaders, elders, and the entire faith community come together on Friday, April 9th and Sunday, April 11th, in prayer.

Although unable to physically bring people together, Jason is hoping that he can help to bring a little hope during an uncertain time.

We dont know when this pandemic will end, Jason says, but, I believe it is our responsibility, as the faith community, to spread hope ALL the time.

He explains his vision as being one that sees all faiths coming together to pray for the people within the community and especially for small business owners and those who are unable to work right now.

He plans to focus his prayers on strength to ones physical body, as well as, to the mind and soul. He also wants to ask for prosperity during the current financial crisis.

Jason says he has been praying for victims of child abuse and domestic violence, that they are not suffering or having to endure physical or mental pain because of the statewide stay-at-home order.

He hopes that, since churches are unable to have their regular services, that this will be a way to help unite while spreading the peace, hope, and love that is so greatly needed during these uncertain times.

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Peace and Spirituality in Times of Fear and Gossip - RiverBender.com

Baptism works slowly and spirally – Global Sisters Report

Baptism is a process. There is a special time for its ritual at the heart of the community. But the awareness of our deep identity may only come slowly and spirally.

It might come only slowly because it is too profound to be absorbed fast. Like a balm, it slides along the skin of our soul, permeating each pore, hydrating the dryness of our inner self, which is tired of seeking outside what abides within.

It is the water that opens our soul to the Ruah, the water that cleanses the dust from our eye, so we are able to comprehend, bit by bit spirally who we are.

Spirally, yes, since like any relationship it has its different seasons: A day of winter may be followed by an experience of spring for a period of time, then back to winter. It depends on our personal and social reality, and on the emotions and life changes we experience our personal and social pain, injustice, joy or renewal.

To enter into the spiral dynamism of the Ruah is a safe refuge. She understands processes and spirals, and if we remain quiet, she does her work.

It is in this movement of the Spirit in and through us that baptism, received ritually once, acquires its meaning again: "You are my child, in you I find pleasure." And the wheel of life starts to roll again, leaving the anger and the pain and the loneliness behind, and offering the water, the meaning and love needed, like air to breathe anew.

One of those deep breaths in the Ruah, filled with new fresh air for me, happened a few years ago in Wicklow, Ireland. A small community of Dominican sisters offers an integrated sabbatical program on "the New Story." It is a 10-week immersion in the study and the experience of the beginning of every kind of life in its different forms; of inner and outer life, through the lenses of present-day science and diverse spiritualties, especially Celtic spirituality.

The place is called An Tairseach, which means "Threshold" in Gaelic. It houses the ecology and spirituality center whose mission is "to grow in awareness that the Earth is our own home and home to all living beings."

And it happened that the experience, generously provided by a grant from the sisters, was a threshold of a new baptism for me.

I was getting near the end of my rope with the patriarchal-clerical model, whose presence is still dominating our church in Spain. I needed to create a space within me and around me that was safe from its tentacles!

And while it is true that the power comes from within, but it helps if you can get immersed for a while in the deep, warm waters of baptism. Those sisters and their program were for me the hands, mind and heart of the Ruah.

I did experience personally and in community an entrance, through their threshold, into a deeper comprehension of everything: science, mysticism, myself.

Now, a few years later, I experience that the gifts of "becoming" priests, prophets and shepherds given to us in our baptism have acquired a new meaning. I see my priesthood as a profound call to consecrate everything my hands and my mind and heart touch: the planet within the universe in its multiple facets; the air, the water, the earth itself, the mountains, the forests, the animals; and foremost the suffering people especially those in deep search of meaning which is the kind of poverty and injustice I am called to address.

To be prophets is an amazing challenge for today's people of all ages. We are at a threshold as a civilization, and a new paradigm is emerging. We are the midwife of new ways of living, therefore of thinking and worshiping and relating with everybody and with everything.

This is not new to anyone anymore; what is new to me is that after having been touched by a new comprehension, my call to be prophetic takes a turn in the spiral of life, a turn from which there is no return. And that means a change of attitude about who I am and what I do with my mind's energy, my creativity, my religious vows.

How much better I understand now the "listening" to the cry of the Earth, far and beyond the obedience to somebody else's vision of ...

Or how the sharing of everything I am and I have is acquiring a dimension that I never suspected I would experience: to collaborate with the planet, far and beyond the repressive guilt of never being poor enough.

The same wonderful vertigo happens with my invitation to unconditional love not to abstain from love, but rather to participate in a life of giving love, creativity, compassion and passion to care and heal the Earth and its inhabitants.

Yes, I like to see the unfolding of the experiences that this new baptism has ignited in me. And, I dare to say, that as a consequence, many people have been touched by it.

Thank you, sisters, caretakers of the Earth, for your new ways of consecrating life, of being prophets and excellent shepherds whose pastures are as green as those in Ireland.

[Maria Magdalena Bennasar (Magda) of the Sisters for Christian Community is from Spain. She has worked in teaching, conducting retreats and workshops, creating community and training lay leaders in Australia, the U.S. and Spain. Currently, she is working on eco-spirituality and searching for a space to create a center or collaborate with others.]

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Baptism works slowly and spirally - Global Sisters Report

Spiritual Well-Being, Your Connection With The Superior Force Of Our Universe – The Costa Rica News

Spirituality and religiosity have a positive impact on health so that higher levels of spiritual involvement are positively associated with indicators of greater general well-being and quality of life.

Spirituality can be defined as the essence of a person, as a search for meaning and purpose in his/her life. Religiosity, one of the dimensions of spirituality, refers to how much an individual believes, follows and practices a specific religion or belief.

Spiritual wellness is considered by many families as the center of their life, which facilitates or promotes the sharing, loving and compassionate of each member of the family. It is the sensation of a force that helps people transcend themselves, that accompanies them on a daily basis and helps them focus on what is considered sacred for each one of us.

How to maintain spiritual well-being?A)Regular prayer.B)Regular fellowship with other believers: This helps us grow spiritually and maintain our foundations, whatever your religion or belief is. Acknowledging to depend on others, that we all need each other to help us maintain our emotional health. This can be done through union with other families or social groups in ministry and sharing responsibility. (If we serve others, they will want to serve us.)C)Accepting personal limitations: People often like to achieve more than they can control, this makes them very sensitive. Asking the Superior force to help us accept all that we cannot change.D)Learning to wait and knowing how to manage change: Few things in life remain stable. We constantly change our position, ministry, financial status, and friends. Ask the Superior force to help you cultivate what is stable in your life such as devotions, family meals, quality time, etc.E)Evaluate: Take time to evaluate your spiritual and practical purposes and priorities. To do this, attend retreats, sometimes alone, sometimes with other members of your ministry.

How do you know that you are spiritually well?-We have an attitude of hope towards life.-Our home is lived as a sanctuary for each of us.-We enjoy interacting with our family.-We feel a strong connection to our ancestors.-We have a feeling of security about everything that happens around us.-There is a sense of peace around us.-We believe that love is a powerful force that holds us together.-It is easy for us to share our spiritual values and ideas with others.-Our personal religious beliefs are compatible and not antagonist with others.-We feel connected to nature and the world around us

Finally we can say that, spiritual well-being is an essential element in peoples lives due to the meaning of eternity and hope. The feeling of an internal force that helps people to transcend themselves, that accompanies in the day and allows them to orient themselves towards what they consider sacred. Whoever has achieved spiritual well-being is very clear about the meaning of their existence.

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Spiritual Well-Being, Your Connection With The Superior Force Of Our Universe - The Costa Rica News

SPIRIT MATTERS: The earth quaked, physically and spiritually – MyWebTimes.com

Note: I wrote this reflection last week, on Palm Sunday, and shared it with friends on my Facebook page. As I sat down this past Thursday to come up with a relevant Easter column for Spirit Matters, this seemed about as applicable as any, this year. May you all have a Happy and Blessed Easter. ~ Jerrilyn

Recently, I saw a meme on Facebook that pretty much sums it up for those of us who observe Lent, the 40-day penitential period before Easter.

This is the Lentiest Lent Ive ever Lented.

I laughed, but those words are so true.

This Lent has been different than any other, because to me, I have felt the discomfort of feeling as though God is absent, while I have been trying to navigate soooo many competing emotions.

I know God hasnt been absent.

His Presence, for me anyway, has just been clouded by all the anxiety and fear that is blowing in the wind.

I havent really been able to find a firm footing this whole time, although I have tried to continue a regular prayer practice, at least as far as I could. I have been gentle with myself, not expecting myself to be perfect in all my practices or even getting anything done on any given day.

I think that is important for all of us. This is an unprecedented time. If we dont get all the things checked off our list that we are supposed to do, that is okay.

Our routine has been shattered.

In fact, this morning, Palm Sunday, I woke up and felt a fresh desire to really give myself to walking with Jesus during this Holy Week. I watched Mass online, and felt a spiritual connection with the countless others who were watching Church services online today. I could feel how all those watching with me had been brought to their knees in a new way, and had returned rending their garments, mourning and weeping, to the only God who could make any sense of what we are experiencing.

After Mass, everything changed for me.

I was finally able to put a name on what all of this chaos we have been experiencing is.

These past weeks, the world has experienced a spiritual earthquake.

Religious observance aside, the spirits of human beings everywhere, have been completely obliterated as they try to make sense of this new normal.

Nothing is the same as it was before.

I dont claim to know the mind of God, and I am not willing to say this virus is something God handed down as a punishment.

I dont believe that is the way God works.

However, this virus and all the uncertainty that goes with it has certainly knocked every one of us to the ground.

As we walk through the wilderness and try to figure this all out, we are scared, frantic, anxious, disturbed, frightened, helpless, you name it.

****

Just before I started to write this tonight, I read todays Gospel, the Passion according to Matthew.

As I was reading through it, probably a little too quickly, I was intrigued to come across these words:

And behold, the veil of the sanctuarywas torn in two from top to bottom.The earth quaked, rocks were split, tombs were opened,and the bodies of many saints who had fallen asleep were raised.And coming forth from their tombs after his resurrection,they entered the holy city and appeared to many.The centurion and the men with him who were keeping watch over Jesusfeared greatly when they saw the earthquakeand all that was happening, and they said,Truly, this was the Son of God!.

I honestly had not thought about or seen the word earthquake in todays gospel when I thought of our current circumstances as a spiritual earthquake. It was only as I read through the Gospel, that I made the connection and saw the word as sort of an affirmation from the Holy Spirit that I might be on to something.

Upon Jesuss death on the cross, the earth quaked, rocks were split, tombs were opened and the bodies of many saints who had fallen asleep were raised. And coming forth from their tombs after his resurrection, they entered the holy city and appeared to many. The centurion and the men with him who were keeping watch over Jesus feared greatly when they saw the earthquake and all that was happening, and they said, Truly, this was the Son of God!

It wasnt until the earth quaked when Jesus died and nature went wild with mourning, that those who persecuted and crucified Jesus were humbled enough to see Reality as it was.

The Creator of the Universe had spoken, as he mourned the death of his Son, who had come into this world to Love every single one of us into Eternal Life.

Perhaps at this moment in time, during this spiritual earthquake, we are being given the opportunity to see Reality as it isto recognize the harm we are doing to one another in our thoughts, our words, our actions, our bickering our complete ignoring of the Gospel of Jesus Christ. To step back and see how, while we are trapped in our houses, nature continues to gift us with Her wonder as we look out our windows and doors and see Spring come alive again. To see that no, we are not to dominate nature as it was graciously given to us by the Creator, but to be good stewards of that Creation, living in harmony with all other Life on the planet.

Rather than seeing all of this chaos as just that, I choose to see this spiritual earthquake as an opportunity to reorient myself to what really matters.

To Reality as it Is.

And as I begin this walk through Holy Week, remembering the suffering, death and crucifixion of the Son of God, I comfort myself, knowing how the story ends.

See you next Sunday.

SPIRIT MATTERSis a weekly column that examines spirituality in the area. Contact Jerrilyn Zavada at jzblue33@yahoo.com to share how you engage your spirit in your life and in your community.

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SPIRIT MATTERS: The earth quaked, physically and spiritually - MyWebTimes.com

The Spiritual Person’s Guide to Drinking Through the Coronavirus – Patheos

Patrick Fore via Unsplash

Is it 5:00 yet? These are words youll hear almost daily in our house as we enter the fourth week of our Covid-19 related quarantine. And its not because 5:00 is quitting time from workit marks the hour when my wife and I uncork a bottle of wine or uncap a couple of bottles of beers.

During pre-Coronavirus times, we limited our drinking to weekends. Admittedly, with the occasional glass of wine on weekdays. But if youre like me, and you just spent another day working from your home office/basementor another day home-schooling the kids, or hours watching the clock go by because your regular routine has been disrupted, it can be comforting to end the day with an adult beverage.

I know that for some people drinking causes problems. These people are better off not drinking. But for whatever reason, when not done to excess, drinking has always taken the edge off for me. Its the reward for another day spent upright, ideally having checked all the boxes on my daily to-do list. It quenches my early evening thirst in a way a bottle of water cannot.

While I commemorate the end of the day with a drink, I start the day with a routine I find equally uplifting. My mornings begin in quiet contemplation over a cup of coffee, followed by meditation, centering prayer or a simple prayer of gratitude, and on most days a three-mile run. If I have the time, and I do now that my commute to work takes a few seconds, Ill engage in some spiritual reading.

Work can be hectic, even from home, so I make sure that throughout the day I take mini-breaks. Ill close my laptop and step outside for a few breaths of fresh air. Ill do a quick touch base with my family members at home and email or text anyone else I might be thinking about. When time permits, Ill sneak in a cat nap.

Then, when my work for the day is over, Im ready for a drink. (As long as its not Monday, see the rules below.) Its as if the running and other spirituality-related endeavors soothe certain parts of my brain, and the glass of wine or beer satisfies another. This includes enjoying the mild buzz this beverage provides.

Its reassuring to know that for centuries monks of various spiritual traditions have made beer and wine, and indulged in it as well. In Belgium alone there are six Trappist monasteries that produce and market their own brands of beer, the best known being Chimay. There are also many non-Trappist monasteries across Europe making whats called Abbey Beer and most of these brews pack a potent high-alcohol punch.

The most famous Trappist monk of our time, the revered spiritual writer Thomas Merton, also had a fondness for beer. This description of him by poet and longtime friend Ron Seitz may bring a smile to your face: Merton was a guy with big baggy pants, needed a shave, laughed too much, drank too much beer, just an ordinary guy. In Mertons own words:

A few years ago, the monks at the Abbey of New Clairvaux in Vina, California, joined forces with the brewer Sierra Nevada to make a few unique beers, with the proceeds helping to raise funds to restore one of its monasteries. The Abbey also produces and sells its own wine. At its website, visitors are welcomed to enjoy the peace and serenity of our sacred space. We encourage you to be still and listen to the voice of God in you.

Be still and listen to the voice of God in you. Its something Ill sometimes do after a few drinks. While alcohol may excite some people, it tends to mellow me. Its at these times, I often grow appreciative for all the good in my life, past and present. The warm glow of a drink is accompanied by the sense of a greater presence and the knowledge that there is more to this life than meets the eye.

Im not suggesting you abide by these rules, but in my household we do. (Of course, with the occasional slip-up here and there.) Like everything else in life, there can be too much of a good thing, so these rules help us stay grounded.

There you have it. Judge me if you will. But on a list of 100, I think there are 90-plus better ways to judge the character of a man or a woman. So, to those spiritually-minded people joining me in a drink this evening, I say cheers. And amen. I also offer these words in a toast: To better days ahead.

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The Spiritual Person's Guide to Drinking Through the Coronavirus - Patheos

Salvation Army creates emotional and spiritual hotline during pandemic – KIMT 3

ROSEVILLE, Minn. The Salvation Army Northern Division is launching an Emotional and Spiritual Care Hotline.

The Salvation Army says anyone who is feeling lonely, fearful or hopeless during the coronavirus outbreak is encouraged to call the hotline number, 877-220-4195, to reach a friendly and reassuring voice as trained Salvation Army officers, employees and volunteers will be available to talk, listen, comfort, and pray for individuals, families and situations.

Those who call will be in different situationssome afraid, some lonely, and some who might need a word of encouragement or a prayer, says Lt. Colonel Lonneal Richardson, Commander of The Salvation Army Northern Division. Others may just need the comfort of knowing that someone is listening. The hotline fits well with our mission of caring for the body, soul and spirit.

The hotline is free and available to anyone in Iowa, Minnesota, and nine other Midwestern states.

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Salvation Army creates emotional and spiritual hotline during pandemic - KIMT 3

WOSTER: Trying to replicate the spiritual blessings from afar – Rapid City Journal

When I stood in our kitchen and read aloud from a notice on my iPhone that public masses were to be suspended, almost certainly through Easter, Mary let out a gasp. We stared at each other, wide eyed.

Cradle Catholics, we couldnt imagine a Palm Sunday, Holy Week, Good Friday and Easter Sunday without the gift we had taken for granted our whole lives that is, being both physically and spiritually present for the ceremonies and music and prayers and fellowship that define our spiritual year.

Since then, so many things we couldnt have imagined have become the things of every day life. The horrid national death toll, of course, and the fear and confusion. Also the smaller, less-significant things: No Y workouts. No library stops. No coffee-shop visits. No handshakes and hugs.

Now grocery shopping is a masked-up mission of military style planning. The recent spring shearing of my winter-furred springer spaniel was a similarly stragegized affair. I scheduled and paid in advance by phone, announced with a text my presence outside the Animal Clinic and walked with Rosie on a leash to meet a masked, gloved staffer out in the parking lot.

Personal health care changed, too. When I noticed a worrisome spot on my head, I notified my dermatologist. Rather than an office visit, I downloaded an app, set up an appointment online, had Mary shoot pictures of the spot and sent them in by smart-phone.

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WOSTER: Trying to replicate the spiritual blessings from afar - Rapid City Journal

A spiritual walk through Holy Week – The Oakland Press

The stay home, stay safe executive order means many of us have missed attending our church services and are going online now to receive our spiritual messages. Its a wonderful way for churches to provide services to members and nonmembers alike.

At Unity of Lake Orion we, too, have adopted technology with our Reaching Out Service once a month. For the past few years, once a month, we have an online video message from another Unity Church around the country. We create our own service and then add the video message.

Technology is awesome.

But Holy Week is a time to celebrate in church. So lets walk it together now.

Palm Sunday: Jesus entered the town of Jerusalem in deep peace, knowing within His entire being that the week would end with Him giving His life so that we could experience freedom from sin and live more abundantly.

Holy Monday: Jesus affirms the church is a house of prayer. In anger, He clears the temples of those he felt were not representing Gods Truth. Prayer is the highest mind action known to man. It is a time of communion with God and spoken in Truth only.

Tuesday: Religious leaders showed that they did not want Jesus teaching His lessons to their people. However, Jesus came to awaken us to our spiritual nature.

Wednesday: Perhaps Wednesday was a day of contemplation, a day of being in silence and connecting with God. In the silence He could exercise his faith in God and uplift His spiritual energy, as Jesus already knew what was coming.

Maundy Thursday: This was the day of the Last Supper, where Jesus shared communion with his disciples. The bread, Gods Word, when taken in, moves Spirit through our entire being. The blood of Jesus represents the energy of life, eternal life, which we find in Gods Word. This is a time of silence and deep prayer work where you consciously connect your heart with the heart and love of God, in total Oneness.

Good Friday Jesus, who had been falsely accused and judged, was mocked, tortured and said to have been crucified on a cross. His body was laid to rest in a tomb guarded by Roman soldiers. Changes in our thoughts, words and deeds make us go into our conscious minds and decipher what will better serve us in mind, body and spirit, which sometimes can be very challenging. The crucifixion is something we experience when we decide to cross out what is not good in our lives. The tomb represents a time of closing us off to our Earthly ways and having us look at a more spiritual way of living. In living more spiritually, we make changes in our consciousness, making us better people. We live life more graciously and other people and humanity benefit as well.

Saturday Jesus body was still in the tomb covered by a huge boulder. This day reminds me of the song, When Ten Thousand Angels Cried, by LeAnn Rimes, and Im sure the angels did cry. Like the angels, you may also feel that this was a sad time for humanity. It also gives each of us the opportunity to look at ourselves today. Are we insensitive to the thoughts and differences of others? Are we raising up humanity by our actions?

Easter Sunday The stone is rolled away from the tomb and Jesus body is no longer there. He has risen! Just as He said. Jesus was raised from the material world and physical life into the spiritual awakening of the I AM presence of God and the Christ in man.

Throughout the Holy Week, the life of the Christ Consciousness was demonstrated and made clear for us. We know that man set this story in motion and Jesus accepted His path and remained true to awakening and telling others about God. From Him, we learned the Truth of our being, how to commune and connect with God through prayer, to have faith and trust, and that life never ends.

Each year, may you remember the Easter story without the passion of sin, the crown of thorns or the crucifixion. Instead, remember it with the passion of the risen Christ; the opening of the Christ consciousness and the outpouring of love that God has for us.

For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish, but have eternal life. John 3:16NIV.

Attend your church as soon as it is deemed safe, and remember your tithes and gifts of the past have maintained the church in your absence. It will do so again if you continue to give from your heart.

Linda La Croix is the Unity Director & Prayer Chaplain at Unity of Lake Orion. Find positive and uplifting posts on her Facebook page A Spiritual Walk, or Aspiritualwalk.com.

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A spiritual walk through Holy Week - The Oakland Press

Hong Kong’s Protests Amid COVID-19: A Dying Movement or a Halted War? – The Diplomat

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Some have suggested that the civil unrest and social movement so prominent in Hong Kong last year seem to have receded permanently as a result of the COVID-19 outbreak. Indeed, with the District Council elections results last November, the gradual de-escalation in tensions in December, and the implementation of social distancing and anti-gathering measures (both by legal stipulation and through voluntary civil society initiatives), it appears that peace has been restored to Hong Kong, with the social movement fading into the background as civilian efforts (with some governmental coordination) have been predominantly redirected to tackling the ongoing pandemic.

This diagnosis is not only nave, but also romanticizes a deeply problematic status quo. Hong Kongs respite from civilian-police altercation, regularized vigilante violence, and the inept handling of an unprecedented political crisis is both temporary and precariously maintained. The underlying sentiments, grievances, and motivations for the social movement remain vigorous and tenacious, and it is unlikely contrary to the wishful thinking of some in the local establishment that such uneasiness will simply dissipate. Once the pandemic settles (plausibly within the next six months, but that is up in the air), old wounds would only re-emerge as fresh flare-ups ignite long-standing animosities and tensions. The seeming peace in Hong Kong reflects a gathering storm on the horizon a storm with which Hong Kong and Beijing alike must grapple seriously.

Same Grievances, Different Masks

How has the COVID-19 outbreak interacted with the pre-existing socio-political movement, originally initiated as a response to the now-withdrawn Extradition Bill?

Its worth noting primarily that much of the pre-existing antagonism and resentment toward the government had not been resolved through the crisis. Conventional wisdom (per John Muellers rally round the flag effect) suggests that at times of crises, governmental popularity and approval ratings would increase as a result of the population prioritizing country over politics, responding positively to the states policies and measures (albeit imperfect or flawed) out of both subconscious attachment to sources of relative certainty and the rational calculus of rewarding or encouraging efficacious governance. Yet the Hong Kong administrations approval ratings have persistently hovered around its historic low points, with further dips well into the outbreak (see the Hong Kong Public Opinion Programme survey conducted between February 17-19 this year). The reason for this is simple animosity toward the administration has persisted over failures to address allegations of police brutality and misconduct, repeated refusals to open up a genuine and thorough investigation into the structural issues underpinning Hong Kongs governance, as well as the continually botched handling of issues sensitive to Hong Kongers self-conceptions in relation to Beijing and the central administration. These are long-standing, structural grievances that incidental relief measures and anti-crisis rhetoric are incapable of sustainably or viscerally crowding out as such, unlike the temporary cross-partisan consensus in the post-9/11 United States, the pent-up frustrations of Hong Kongers are neither displaced by more salient concerns nor counteracted by countervailing sentiments.

If anything, the outbreak has broadened the coalition of individuals with substantive disgruntlement toward the political establishment. New joiners to the coalition range from the politically apathetic with minimal ideological commitments, yet with newfound antipathy over their loss of employment and downward socioecomonic movement during the crisis to members of the establishment who had previously rallied behind the administration out of political loyalties and the self-constructed need to toe the right line. In terms of the latter, these have ranged from the higher-end working classes (from which pro-Beijing parties, such as the Democratic Alliance for the Betterment of Hong Kong and the Federation of Trade Unions, traditionally source their political support) to middle-class voters previously perturbed by the ostensible disruption to law and order from the protests in 2019. These individuals have swiftly pivoted away from the government both out of frustration at the governments delayed responses to the crisis, but more eminently, perhaps, out of the resentment that their loyalty and continued support has not been duly rewarded.

The intriguing interplay between the ongoing pandemic and mass attitudes has given rise to subcultural memes and slogans that convey gleeful schadenfreude in response to reports of members of the police force being infected with the virus. It would come as no surprise that while pro-establishment forces have continually sought to frame such speech as unethical and unlawful, they have found far less vocal resonance among these newly disillusioned constituents, who do not harbor vindictiveness toward the police yet are far less willing to speak up in support of the establishment .

Some cynics may argue that while animosity has persisted, it seems that the movement has become as a whole less violent; presumably, the decrease in frequency of mass rallies, assemblies, and police-civilian confrontations indicates that the political momentum of the movement has gradually dissipated, at least in the ferocity of its form. Yet this is a poor argument transformations to the mode of contestation (per Charles Tilly and Sidney Tarrows analysis of social movements) do not equate to the disintegration of the movement.

An unpublished paper by Tak Huen Chau and Kin-Man Wan (CUHK) offers illuminating insights into the strong correlation between the frequency and intensity of tear-gassing in districts and the propensities of constituents in said district to vote for pro-Democratic, anti-establishment candidates in the 2019 District Council Elections. The institutionalization of the movements momentum poses a significant worry for members of both the local establishment and Beijing the upcoming 2020 Legislative Council elections could well be the first in Hong Kongs post-handover history where the opposition has a viable path to capturing over half of the 70 contested seats. Irrespective of the downstream implications (which may well include worsened polarization and entrenchment of the political standstill), the establishment cannot afford to downplay the need of responding to abundantly clear public sentiments.

Moreover, while the frequency of violent confrontations has indubitably decreased, the intensity of such confrontations has only increased. In January, a group of protesters set up roadblocks and engaged in arson near Fai Ming Estate, an unoccupied estate that was proposed as a potential site for quarantine. Three petrol bombs were hurled into the Hong Kong police married quarters in late March. Sporadic confrontations between police and protesters have often escalated into bellicose physical altercations between the forces and civilians. The increase in intensity has been accompanied by a continued proliferation of an attitude of not participating, but not rebuking ( ). Zealous devotees to the political movement view any and all condemnation of violence particularly directed toward targets construed as alleged tools of oppression as fundamentally misguided and a betrayal of the movements values. These permissive attitudes toward violence indicate that once the pandemic settles, or sufficient anger and disillusionment have built up within the public, violence may once again become a routinized reality on Hong Kongs streets an outcome of which any sensible political actor ought to be wary.

Finally, the COVID-19 outbreak has inevitably become a subject of global political contestation and critique. Increasing antagonism toward the Chinese regime brought about both by understandable resentment for its handling of the crisis, as well as targeted instigation by partisan politics has been accompanied by a surge in racism toward Chinese migrants and citizens. The Hong Kong protest movement has swiftly adapted to this nascent zeitgeist and incorporated distinct elements of the anti-Chinese backlash into its activism. From heightened awareness of and concern over the tensions between Taiwan and the World Health Organization, to (misinformed, but nevertheless effective) attempts at echoing racist generalizations about the Chinese, to expressing schadenfreude at the suffering of mainland Chinese citizens and migrants, the more radical fringes of the movement have sought to reclaim the COVID-19 outbreak as an opportune window for launching what they deem to be structural critiques of the Chinese regime.

Whether such critiques are valid, substantiated, or logically coherent is beside the point. Rightly or wrongly, the more radical among the protesters have sublimated their original critique of alleged Chinese interference in Hong Kong by latching it onto a global wave of anti-Chinese sentiments (which, against the wishes of the armchair idealist, has struggled to differentiate, as it should, between anti-regime and anti-ethnicity variants).

Get first-read access to major articles yet to be released, as well as links to thought-provoking commentaries and in-depth articles from our Asia-Pacific correspondents.

The Political Disease Is Harder to Shake

This trend is worrying, for several reasons. First, it gives hard-line bureaucrats and politicians within the Chinese establishment newfound ammunition to perceive or spin the Hong Kong movement as ostensibly secessionist, thereby legitimizing sterner responses. Second, it provides ideological accreditation to an originally fringe yet increasingly popular variant of localist thought within the movement one that embraces Hong Kong as an outpost for the West in constraining China. While some in the movement may think that they could maneuver and effectively channel Western support in constraining the Chinese presence in Hong Kong, an embittered and battered regime recovering from both a nation-wide epidemic and the U.S.-China trade war is unlikely to capitulate or concede in face of this not-so-strategic realignment. Third, the distinctly ethnocentric tinge of both the critiques of the Chinese regime, as well as the continued projection of hyper-defensive nationalism by Beijing, would only cause a denaturing of a movement that started out in response to inept governance in Hong Kong. These are trends for which Hong Kong inevitably must pay the price. While the mercurial support from Trumps administration is unlikely to last or be in the citys interests, it could very well alienate the last remnants of support for moderate dialogue and compromise within the mainland and Hong Kong administration.

With all that said, the outlook is not sheer doom and gloom. I suggest here that it is in the interests of the Hong Kong and Beijing administrations to engage in open, unreserved discussion with members of the opposition who are willing to this neither constitutes the radical fringes of the movement, nor those who are bent on instigating further escalation for ulterior political motives.

First, the current respite for violence enables both Beijing and Carrie Lams government to avert the fundamental worry they harbor concerning coming across as capitulating in the face of violence. It is understandable; after all, for both actors, with their end goals of preserving stability, succumbing to violence could well endanger their ability to rule by encouraging replication or imitation. This is precisely why, given the decreased frequency of violence, as well as the potential for goodwill-building (through policies that target small and medium enterprises and working-class citizens in Hong Kong), Lams administration should and could act in facilitating a genuine de-escalation to the crisis. This would take the forms of independent investigation into a multitude of areas including police conduct, protesters actions, and the blunders of the government, accompanied by more structural rethinking of how Hong Kongs governance could be improved, even without full universal suffrage. In the short term, this could be accompanied by an acknowledgment of the administrations inadequacies and an explicit olive branch to engage in genuine dialogue. The space for dialogue and compromise cannot remain on a theoretical and abstract level it must be forged, at times with great difficulty, at other times against the adversaries of inertia and cowardice. Those with the greatest political power must bear the responsibilities of preventing the disintegration of political order.

Second, the political establishment should also recognize that the continued maintenance of one country, two systems even on a merely symbolic or economic level cannot hold without restoring public buy-in and faith in the system. This does not mean unconditional acceptance or concessions to each and every demand of those who oppose the regime. Instead, it suggests that the establishment must critically reflect upon how Hong Kongs political institutions could be liberalized and reformed, without posing a fundamental threat to Beijing in its rule over the rest of China. Some suggest that in face of Beijings instructions, Hong Kongs political establishment has no teeth or ability to act. This characterization is not only mistaken, but dangerous; it neglects the potential of change initiated by a more open-minded and proactive local establishment that steps up to its task of mediating and liaising between Beijing and the Hong Kong public.

Should the Hong Kong administration fail to seize upon this moment, the increasingly prevalent trend of Hong Kong nationalism even secessionism would only take further root in the city, thereby pushing the city into a new international Cold War that its citizens, including those in the movement, have little to no ability to control. Hong Kong must save itself before it passes the point of no return in its slide into ethno-nationalism. It falls upon members of the establishment, the government, and the self-anointed political elite to act promptly.

Brian Wong is a Rhodes Scholar-Elect from Hong Kong (2020), and a current MPhil in Politics Candidate at Wolfson College, University of Oxford. They are the Founding Editor-in-Chief of the Oxford Political Review, Founding Secretary of Citizen Action Design Lab, Founding Fellow of Governance Partners Yangon, and a frequent contributor to publications such as TIME, South China Morning Post, Times Higher Education, Asia Times, Fortune, and the Hong Kong Economic Journal.

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Hong Kong's Protests Amid COVID-19: A Dying Movement or a Halted War? - The Diplomat

For colleges, insurance against sexual misconduct is becoming harder to get – Education Dive

Michigan State University had general liability coverage from the same insurance company for nearly two decades. Then it was revealed that one of its sports doctors had sexually abused hundreds of women and that top administrators knew of and mishandled complaints about his behavior.

After more than $500 million in settlements and fines and a coverage dispute, Michigan State's longtime insurer declined to include coverage for sexual misconduct related to the sports doctor and another official in the university's general liability policy, The Wall Street Journal reported. The university ultimately created its own insurance company to get coverage.

Most higher education institutions haven't had that degree of scandal, but they're still finding it tough to get insurance against sexual harassment, assault and abuse. As juries become more willing to penalize sexual misconduct and their verdicts get more expensive insurers are exiting the market or tightening their standards. That means schools that can get coverage are paying more for less.

"[Those changes have] really forced the insurers to question whether or not they want to be in this market and what type of premium they need to be in this market,"said Charles Moran, a senior vice president in the complex liability consultingpractice at global insurance broker and risk advisory firm Marsh, in an interview with Education Dive.

Universities'insurance difficulties are part of a slow-moving cultural shift that can be traced back to the recent sexual abuse scandals in the Roman Catholic Church, said Moran and others in the insurance industry. Those scandals triggered insurance issues for numerous dioceses and archdioceses around the U.S., some of which ended up in court. In 2011, the revelation of a major sexual abuse scandal at Penn State University brought that kind of attention to higher education, resulting in more than $100 million in settlements.

With the #MeToo movement, the zeitgeist moved even further toward large penalties for institutions perceived as covering up sexual misconduct. In 2019 alone, 16 states loosened their deadlines for suing over sexual abuse, according to advocacy group Child USA, increasing the number of potential lawsuits.

"You used to see where there'd be an isolated case, and now that's evolved into class action and national cases,"Blake Wells, higher education practice lead at insurance brokerage IMA, said in an interview with Education Dive. "It's in the paper a lot more."

That's led to what Wells called "nuclear verdicts" court decisions or out-of-court settlements 10 to 50 times bigger than what was common before the past decade. Insurers, who pay for those cases, have responded by tightening their offerings for new and existing clients.

Generally, colleges'coverage for sexual misconduct claims is included in their general liability insurance. In some cases, institutions may cover those claims through separate policies. An incident doesn't necessarily mean the school will lose that insurance but a scandal like the ones at Penn State and Michigan State increases the chances substantially, because of the high costs of defending and paying the claims.

Insurers could become more restrictive in the coverage they offer, reduce their limits or even stop offering coverage for certain circumstances, such as sexual abuse and molestation, said Bryan Elie, vice president of underwriting at United Educators, in an interview with Education Dive. The insurer, prominent in the education sector, worked with Michigan State prior to its sexual abuse scandal.

Coverage is still available, but the remaining insurers are rethinking how they offer it. For example, some insurers are reducing their coverage limits substantially, Wells said, so a policy that would have covered up to $10 million in losses would now cover only $2 million.

Some insurers are also moving coverage out of their general liability policy to a separate, optional policy. Moran is seeing this more frequently. He called it an opportunity to buy the coverage back but with more limits.

"It's going to be obviously at a higher premium," he said. "There are certain conditions that have to be met, more stringent timeframes that apply. ... The window for coverage narrows."

That's driven more higher education clients to insurer Beazley, which offers risk- and crisis management services bundled with a standalone sexual abuse and misconduct policy. Interest in that specialty product has grown as the market has changed, said Paul Nash, leader of Beazley's employment practices liability team.

Insurers that offer sexual misconduct coverage now require colleges to maintain stricter due diligence. They're asking institutions to demonstrate that they have strong policies and procedures against sexual misconduct and that those policies are backed by enforcement, training and background checks.

That's not just for prevention, Wells said it's also to avoid being sued. "If you read the verdicts a lot of it is for the lack of training and oversight basically, failure to protect the students,"he said.

Those policies and procedures should be more than just nice words, Elie said. Institutions need to show they respond appropriately when incidents arise.

"We really expect institutions to work on having that proper risk management if we're going to provide the coverage," he said. "And if they don't, the coverage would be excluded under our general liability policy."

That's even more crucial for institutions that have had recent sexual misconduct incidents serious enough to lead to litigation. They're generally expected to demonstrate what they learned from the experience to secure coverage.

Knowing schools are taking the situation seriously and addressing any issues makes insurance companies more likely to work with them, Nash said.

Institutions might have favorable insurance coverage for older incidents, however. That's because general liability policies prior to 1986 were written to cover incidents that occurred during the policy period, regardless of when claims are made.

As Moran explained it, these so-called legacy policies are often advantageous for colleges. Typically, they demand the insurance company pay for schools'legal defense, and they often don't require schools to pay much or anything to defend themselves. They also don't usually have an exception for sexual abuse.

Still, Moran said, a school would need to prove it had the coverage, and then follow its terms, to make a claim. It could be tough even to find a policy from 1984.

"Insureds really need to think about how are they preparing for these legacy claims that are going to come out of the woodwork,"he said.

Insurance professionals said sexual abuse coverage is out there for institutions willing to take the steps to get it. Elie said United Educators has found its insureds open to improving their policies and procedures.

Those extra steps could pay off for everyone by reducing the chance of a situation like that at Michigan State, Nash observed.

"With greater awareness comes better risk management, and ultimately, improvements such that prevent bad things from happening in the first place,"he said.

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For colleges, insurance against sexual misconduct is becoming harder to get - Education Dive

The best fitness apps to keep in shape while on lockdown – Wired.co.uk

Remember when everyone was talking about how millennials do not want to own stuff, as long as they can access it? Those were the days. The days when we did not need a house on the French Riviera as long as we had an AirBnb account; the days of who needs a car when you can call an Uber; the days when the size of your flat was not germane to your physical fitness because at any time you could zoom out to a nearby 24-hour gym and pump iron while chasing wrought-iron abs.

Well, those days are no more. At least for the foreseeable future. The coronavirus crisis has us restricted to supermarkets, pharmacies and, largely, our humble abodes. That is bad in several ways. One of these is that, unless you have a place with a garden, or a home gym (or both, if you own an outdoor gym, like farmer-cum-personal-trainer Tom Kemp), exercising properly is now a lot harder.

Judging from the procession of gaudily clad joggers gracing the view from my window, some of those property-spurning millennials have taken up running. But for those who do not like running, or who think that exercising should be about more than inanely hopping along the street while listening to old Talking Politics episodes, the other option is the home workout.

Now, you could - theoretically - draft a workout plan by yourself, striking the right balance of planks and squats, push-ups and pulses. But if ever there was a time when people might turn en masse to workout apps for advice, this is it. And the apps themselves are rising to the challenge: while most of them had been designed and marketed as aids for gym-goers, they are now beefing up their offers of home workouts and routines requiring no equipment.

Over the past three weeks, I decided to test four of the most popular apps, ranking them for effectiveness, interface, convenience and, importantly, compatibility with living in a relatively small flat.

Before we start, two caveats. First: I ignored the nutrition plans featured in most of these apps as sticking to a rigid eating routine would have required more trips to the supermarket than advisable under present circumstances (see my review of Centr to give you some idea of the commitment required). Second: I worked out in my bedroom, a pitiable 4m by 3m affair taken up for the most part by a squeaky single bed. I decided against using my living room, as doing burpees and jump-squats in front of my Netflix-bingeing housemate would have not been conducive to a peaceable atmosphere.

Aaptivs proposition is to lodge a happy-go-lucky personal trainer in your pocket. The app creates a weekly plan based on your settings, and every day you can pick from a range of workouts all aiming for the same fitness goal (cardio, strength training, stretching), but each MCd by a different trainer and accompanied by a different type of music.

The routines boil down to an audio file of the trainer soothingly giving (or frantically barking) instructions. While that might sound discomfiting on paper, I found it a breath of fresh air amid the current apocalyptic zeitgeist. More importantly: it works. It is genuinely energising. Once, during an intense training session with a trainer of clear Californian origin, I kept mishearing his great job! encouragements as great Gian! Now, that is ridiculous, but the point is that Aaptiv is effective at coaxing you into buying into its method.

The workouts are rewarding: a 30-minute full-body session feels like a proper workout for all the main muscle groups, which leads into breaking a sweat if done properly. Even better, whether by sheer luck or by design, most of these workouts can be completed without spreading your legs, rocking left and right, or side-shuffling a trait that made them eminently suitable for my small bedroom.

The one real downside is also Aaptivs main strength: it is too audio led. When doing some of the most complex movements and exercises, I felt that a video element to supplement the trainers instructions would have greatly helped. Granted, you can access an archive of clips showing how to do certain movements but that is not possible for every workout, nor for all the exercises.

Effectiveness: Aaptiv definitely feels like a workoutApp: the UI is simple and solidCost: about 79 a yearSmall-flat friendly: Extremely (I never had to skip an exercise for lack of space)Score: 8/10

I wish I lived in a bigger flat to take full advantage of Fiit. This app was clearly designed with storybook lovebirds cavorting on their sun-soaked verandas firmly in mind rather than quarantined millennial housemates vying for a right of way through their dining rooms. Think Harry and Meghan in California rather than housemates in Peckham.

Fiit works best when the app is linked to your TV, showing the video workouts on a big screen. The reason is that sessions can get complicated, and understanding how to make a movement correctly can become hard if you have to peer at your phones screen mid-squat. The trainers also tend to be of the show-dont-tell type: often theyll simply perform a movement rather than verbally explaining what you're supposed to do. That is further complicated by the fact there is no way to rewind a video to check a movement.

That said, it would be unfair to dismiss it as a bad app. The workouts are challenging and rewarding, the trainers are charming and top-notch, the music and ambience in the videos are appropriate and distinctive. And although I struggled with keeping track of what was happening on my phones screen, I never had any significant problem with working out in my bedroom. If you have a normal-sized living room and a TV you can use without disrupting your housemates Red Dead Redemption marathon, go for Fiit. (It also features a Bluetooth-connected chest strap that kept malfunctioning because my chest wasnt moist enough.)

Effectiveness: workouts are challenging; the trainers are likeableApp: lack of a rewind button is a misstep; best used on your TVCost: between 10 and 20 a monthSmall-flat friendly: bedroom flat workouts possible, but best for a normal houseScore: 7/10

Now is as good a time as any to talk about jumps. If you live in a flat, chances are that you live above someone else. Jumps, burpees, and anything else involving hard-landing on your floor is something you want to avoid. Sadly, many workout apps actively encourage you to jump and bound about. Freeletics is not the only offender in this regard, but it was certainly the worst of this particular quartet featuring up to a whole minute of jumps in certain sessions.

Other than that, though, I liked Freeletics. It is no-frill, spartan, almost blunt in its effectiveness. Based on your level of fitness, it creates a weekly plan with varied and articulated daily sessions usually around 40 minutes each. Each movement is shown in a handy video clip, and each exercise features a timer that lets you know when you have to proceed to the next series. There is no trainer persona only a raspy, no-nonsense voice counting down before you start but that is absolutely on-brand.

Other than the fixation with jumps, one of Freeleticss blemishes is a pushiness when it comes to sharing your results. Every time you finish a workout, the app will try and coax you into telling the world i.e. Instagram about your achievements. I found it a bit annoying.

Effectiveness: Intense workout, but too many jumpsApp: the utilitarian aesthetics will grow on youCost: between 5.76 and 10.16 a month (higher if you also opt in for the nutrition feature)Small-flat friendly: Jumps apart, there are plenty of workouts that are doable in smaller flats hereScore: 8/10

Nike Training Club is by far the most challenging app I tried. I had trouble finishing a full work-out session almost every time. Whether that is down to my poor physical fitness, or to the app being too unforgiving, I am not sure. What is certain is that, if you go for Nike Training Club, you will notice it. And here we go again so will whoever lives below you. (There is so much jumping and burpeeing.)

The app features a slightly more cheerful version of the kind of interface adopted by Freeletics. Each session is broken down into timed clips showing exactly how to do each exercise and for how long. Leaps and bounds apart, most of the exercises can be done in a small room with no difficulty.

The only clear flaw is that many sessions will be structured as rotations of three or four routines, done over and over again at varying intensity. There is certainly some merit to that method, but it can feel a touch repetitive or, at worst, outright tedious. However, we can cut Nike some slack about this. Why?Because the app is absolutely free of charge. Bargain.

Effectiveness: intense (maybe too much?); but at times repetitiveApp: sleek Cost: freeSmall-flat friendly: generally good, although too much jumpingScore: 9/10

Gian Volpicelli is WIRED's politics editor. He tweets from @Gmvolpi

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The best fitness apps to keep in shape while on lockdown - Wired.co.uk

JFK, Bob Dylan, and the Death of the American Dream – The Nation

The image for Murder Most Foul, from Bob Dylans official website.

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Wolfman Jack, hes speaking in tonguesHes going on and on at the top of his lungsPlay me a song, Mr. Wolfman JackAd Policy

On March 27, Bob Dylan released on the Internet Murder Most Foul, his first new song in nearly a decade. Delivered in the aging, tender, and cracking voice familiar to fans who caught his recent global tour, the song unfolds like an epic poem about the assassination of President John F. Kennedy on November 22, 1963, and the music, culture, and mystery that still surround one of the most shocking events in American history.

This is an unreleased song that we recorded a while back that you might find interesting, Dylan wrote on his website early that Friday morning. Stay safe, stay observant and may God be with you. As Ive listened to the song, over and over, during these last traumatic weeks, Ive come to see Murder Most Foul as Dylans gift to the world at another terrible moment in our history, when our leaders have failed us and we are living through a calamity that seems to have no end. Like Kennedys murder in 1963, the federal governments utter failure to protect the people in 2020 is a collapse of biblical proportions.

President Trumps slow, cowardly, and stupendously foolish response to Covid-19 has allowed this nation to become the epicenter of the outbreak, and surpassed George W. Bushs monumental blindness to the drowning of New Orleans in 2005. With hundreds of thousands of people in mortal danger and millions without jobs, health care, or hope, the country faces an existential crisis comparable to the Civil War, the Great Depression of the 1930s, World War II, the horror that unfolded after 9/11, and the terrifying future of climate change. High waters rising, were up to our necks, and the specter of death is stalking the land: the perfect setting for a Bob Dylan song.More on Dylan

What we hear in Murder Most Foul is the weary voice of a Nobel laureate whos closing in on his 80s, walking us through our trials and tribulations as only a great poet can do. Its set to a bowed bass, a mournful violin, a piano, and a smattering of drums that blend together in a lovely, bluesy dirge perfectly fitting to the times and our shattered emotions. Clocking in at over 17 minutes, Murder Most Foul is the longest song Dylan has ever recorded, just surpassing Highlands, his wry commentary about aging on the Grammy-winning Time Out of Mind, released in 1997. On April 8, Murder Most Foul became Dylans first-ever No. 1 hit on the the Billboard chartsa phenomenal achievement for such a lengthy composition.

The effect of the song, with its pointed lyrics about treachery and betrayal, are similar to the sound Dylan captured in 2012 on Tempest, his last album of original songs. Some of the phrasing also reflects his recent forays into the American songbook of Frank Sinatra that transformed his shows over the past decade into intimate, Paris-style cabarets. Yet there is little joy to be heard in this recording, where the subject is dark and unfathomable: President Kennedy being led to the slaughter like a sacrificial lamb by unseen men seeking to collect unpaid debts who killed with hatred and without any respect.

Backed by the melancholy chords of his piano, Dylan takes us through the terrible images of the Zapruder film of the assassination that hes seen thirty three times, maybe more (Its vile and deceitfulits cruel and its mean / Ugliest thing that you ever have seen). But, contrary to some of the hot takes you may have read about it, the point of the song is not to publicize JFK conspiracy theories or take us on a nostalgia tour of the 1960s. Like many of his songs, his message is much deeper, and far more profound.Current Issue

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At its most essential level, Murder Most Foul marks the collapse of the American dream, dating from that terrible day in Dallas, when a certain evil in our midst was revealed in ways not seen for a hundred yearsa day that, for Dylan, myself, and others of our generation is forever seared into our collective memory. The murder and the hidden machinations behind it, he tells us, robbed us of Kennedys brain, a symbol for the positive, forward-looking American spirit that he represented, and for the last fifty years theyve been searching for that. And this is the outcome:

I said the soul of a nation been torn awayAnd its beginning to go into a slow decayAnd that its thirty-six hours past judgment day.

Second, the song is a reminder of the beauty of our music and culture. Its a tribute to the artists, obscure and famous, whove taken us through the hard times, and who continue to lift us up as we brave this new world of Covid-19, social distancing, and the death of thousands by government failure and incompetence. In Murder Most Foul, that music becomes the counterpoint, the juxtaposition, to the horror and chaos of both JFKs very public death and todays global pandemic. (To get inside its structure, listen to Laura Tenscherts beautifully narrated podcast about the song on her London-based show, Definitely Dylan.)

Dylan makes the leap from murder to music by conjuring up Wolfman Jack, the legendary disk jockey celebrated in the film American Graffiti, who represents the ghosts of all those DJs from New Orleans, Memphis, Chicago, and New York who introduced him to the secrets of American music when he was a kid in Hibbing, Minnesota, growing up near Highway 61 in the aftermath of World War II. Starting with the Beatles, whose joyous music would hold your hand soon after the assassination, the names of dozens of musicians and singers float through:

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Play Oscar Peterson and play Stan GetzPlay Blue Sky, play Dickey BettsPlay Art Pepper, Thelonious MonkCharlie Parker and all that junkAll that junk and All That Jazz

Sometimes the music and the culture seem to emanate through the voice of Kennedy himself, who could have heard Wolfman Jack on the radio during his years as a senator, when he was hanging out in Hollywood and Las Vegas with Peter Lawford, Frank Sinatra, and other friends and family of his wealthy, ambassador father.

Play John Lee Hooker play Scratch My BackPlay it for that strip club owner named JackGuitar SlimGoin Down SlowPlay it for me and Marilyn MonroePlay please, Dont Let Me Be MisunderstoodPlay it for the First Lady, she aint feeling that good.

Murder Most Foul references so many musicians that Dylan experts have posted on Spotify a stream of songs that he identifies. There are the Rolling Stones (Altamont), The Who, Elvis (Mystery Train) Bo Diddley, Jelly Roll Morton, B.B. King (play Lucille), Patsy Cline, Nat King Cole, Don Henley, Glenn Frey, Stevie Nicks, Miles Davis, and the dozens of artists who covered Stella by Starlight from the 1944 Hollywood classic The Uninvited. And on and on, mixed with images from old movies, famous songs, and legendary figures from the American pastBirdman of Alcatraz, Bugsy Siegel, Pretty Boy Floyd, On the Waterfront (Play Down in the Boondocks for Terry Malloy).

Dylan even makes a few allusions to his own songs, including Blood in My Eyes, a cover, from his 1993 album World Gone Wrong, of a song by the Mississippi Sheiks, a 1930s African American string band that was led by a former slave fiddler, and Dignity, a rollicking favorite from his 2008 Tell Tale Signs bootleg about a time when the soul of the nation is under the knife. As the names and the titles fly by, you hear the music and culture that America experienced from the time of the Depression to our current era.

The contrast between the culture of Dylans musical past and the Trump-stricken country of today is summarized in his take on Kennedys plea to the nation, turned upside down:

Dont ask what your country can do for youCash on the barrel head, money to burnDealey Plaza, make a left hand turnIm going to the crossroads, gonna flag a rideThats the place where Faith, Hope, and Charity died.

These are old, familiar themes for Dylan. That cash is the money that doesnt talk, it swears from his 1965 song Its Alright Ma (Im Only Bleeding), which also contains the immortal line, as applicable now as it was then, that even the president of the United States sometimes must have to stand naked. And its the same tainted cash that will never buy back your soul from his bitter critique of the military-industrial complex in Masters of War, his famous antiwar ballad from 1963.

In that sense, Murder Most Foul may have been written for Trumps America, but its also the America of the forever wars that began in the era before Trump, when militarism and empire dominated our foreign policy and killer drones became the weapons of choice for Democrats and Republicans alike. And, in Dylans mind, the nightmare of today dates back to November 1963 and Kennedys death. And thats where my story picks up, because Dylans JFK storyhistory told through a radio station, as Neil Young put itis the story of my generation as well.

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I first learned about Kennedys murder most foul one morning in Tokyo, when my dad walked into my room as the shocking news came through the shortwave static of his Sony transistor radio. The president, our beloved JFK, had been shot in Dallas just a few hours ago, and was dead. Assassinated? Assassinated? my mother said, over and over, as we tried to absorb the brutal facts of the terrible event. I was all of 12 years old, and was shocked to the core.Related Article

Like so many of my fellow baby boomers, I looked to Kennedy an an idol. He was the young, vibrant leader who personified everything positive and hopeful about the country I had come to love from afar while spending my boyhood in Japan and South Korea, where my missionary parents went as relief workers after World War II. He was the spirit behind Americas exciting space program and the inspiration for thousands of young men and women who enlisted in the Peace Corps and the War on Poverty to help make the world a better place. His murder was the moment I realized that something was seriously wrong with the land of my birth.

Up to that point, America, to my innocent eyes, was a benevolent place, a land of abundance that produced sturdy, well-made cars like the Plymouth station wagon my father loved to drive. The election victory of the boyish, exuberant Kennedy in November 1960 only solidified my faith. Through the radio, I listened excitedly to his call to send Americans to the moon. I even wrote him a fan letter from Korea, and was thrilled beyond measure when I received a response from his assistant, Kenneth ODonnell, that included a signed photograph of the president.

But with his sudden death, the old, familiar America I knew suddenly vanished, only to be replaced by something sinister, unexplained and mysterious. Most shocking was the blatant nature of the crime, which Dylan recalls in Murder Most Foul:

The day that they blew out the brains of the kingThousands were watching, no one saw a thingIt happened so quicklyso quick by surpriseRight there in front of everyones eyesGreatest magic trick ever under the sunPerfectly executed, skillfully done.

The details of the assassination and the accused killer as they unfolded in the Japanese newspapers I read were mystifying, and I wanted to know more. Like Dylan, I pored over the Zapruder film stills when they were published in Life magazine. I read everything I could about the event in the school library, scouring every issue of Time and Newsweek when they came out. In the months that followed, the news was especially bad from Vietnam, which I had visited with my family in March 1963. By 1964, President Lyndon Johnson was escalating the war, pummeling the country with bombs and napalm, and by 1965, when US Marines landed by the thousands in Da Nang, the horror later spelled out in Apocalypse Now by Marlon Brando was in full force.Related Article

That was the time of Freedom Summer and the murders by the Ku Klux Klan of three young civil rights workers in Mississippi. We had already begun our terrifying lurch into the dark and lunatic decade of assassinations: In addition to JFK in 1963 there was Medgar Evers, then Malcolm X in 1965, and Martin Luther King Jr. and Bobby Kennedy in 1968. America was coming apart at the seams. The nations soul had indeed been torn away. But, through it all, there was one constant: the music, especially the rock and roll, jazz, and folk I was hearing on the radio.

I was introduced to Bob Dylan by Pete Seeger, who came to play at my American school in Tokyo during his world tour in 1964. After zipping through a repertoire of folk songs and civil rights anthems, Seeger told us of a new talent in New York City whos writing the most amazing songs. He then picked up his 12-string and sang A Hard Rains A-Gonna Fall, Dylans powerful, apocalyptic song from the days of the Cuban missile crisis.

I was stunned by the soaring words; Id never heard anything like that before, not from the Beatles, not from the Kingston Trio, not from Johnny Cash, not from anybody. That magnificent song, which Patti Smith performed so movingly at Dylans Nobel Prize ceremony in 2016, set the stage for everything that was to come from the gifted singer from Hibbing.

His songs seemed perfectly tuned to my surroundings, even in Japan. Ill never forget first hearing All Along the Watchtower, with its haunting line, Two riders were approaching and the wind began to howl. It was 1968, and Japanese citizens were protesting, often ferociously, the US militarys use of bases in Japan to attack Vietnam. From my house in Tokyo looking out at the Kanto Plain, I could spot American war planes landing and taking off from a US airbase far to the west. Dylans music was ominousand a fitting soundtrack to what I was living through.

His music has remained closely attuned to the American zeitgeist well into the 21st century. On September 11, 2001, Dylan released Love and Theft, a searing blend of rock and blues perfect for our new, dark era. Its highlight was High Water (For Charley Patton), a tribute to the Great Mississippi Flood of 1927 and the songs and blues riffs it generated. It included these chilling lines, which we later heard echoed by Bush himself in his hunt for the 9/11 perpetrators:

Judge says to the High Sheriff,I want him dead or aliveEither one, I dont careHigh water everywhere.

Dylans eye for the truth came home to me one night in 2014, when I took my daughter Roxanne to see him at Constitution Hall in DC. It was the day after Michael Brown Jr., an 18-year-old black man, was fatally shot by a white cop in Ferguson, Missouri, and most of us were raw with shock and anger. Dylan closed the show with a slow and melodic Blowin in the Wind that brought tears to my eyes. His perennial question, How many deaths will it take til we know / That too many people have died? resonated deeply, just as it did when it was released during the civil rights movement in 1962.

I had a similar experience last year that illustrated the power he can hold over an audience. On December 8, I went to The Anthem in DC for what would be Dylans last performance before his Never Ending Tour was cut short by the coronavirus. Midway through his set, I watched with astonishment as the audience sat silent and spellbound through two songs: Lenny Bruce, a loving tribute to the radical comedian (the best friend you never had) and Girl From the North Country, his touching, prayerful song to a long-lost love from his days growing up in Minnesota. I have never seen a rock and roll crowd so quiet, so awed, so stilled. It was a moving tribute to our last true American troubadour.

Its with that voice, breaking with emotion, that Bob Dylan, during the pandemic of the century, has dropped this song about Kennedy, the end of the American dream, and the music that has defined and consoled us all these years.

Take me to the place Tom Dooley was hungPlay St. James Infirmary in the court of King JamesIf you want to remember, better write down the namesPlay Etta James too, play Id Rather Go Blind

Those lines, summoning the spirit of the blues and another execution long ago, are the sign of a master songwriter at work. All the songs and musicians he mentions are signposts of that America he once knew, that old weird America from Harry Smiths Anthology of American Folk Music, which Dylan drank from when he was just starting out, an America thats disappeared in the maw of endless war and free-market capitalism that mark the Trump era and the year of the coronavirus.

Viewed through that lens, Murder Most Foul is a shout-out to the great music Dylan heard as a youth on the airwaves, learned in the coffeehouses, bars, and concert halls of Minneapolis, New York City, Cambridge, and Londonand then passed on to us. Its the music that, in his eyes, defined the America where faith, hope, and charity were our guidepoststhe music that helped us defeat fascism, create the New Deal, face down systemic racism, and build the New Frontier that Kennedy never saw. Now is the time, he seems to be saying, to bring back that faith and do everything we can to keep it.

As Dylan knows only too well, that vision can be snuffed out in an instant. Play the Blood Stained Banner, he sings as he closes out the song, in a reference to the last flag of the Confederates who ripped the country apart during the Civil War; play Murder Most Foul. As I look out on the abandoned and frightened streets of my city and sense the fear and tension rippling through the country, I can only say: Yes, and play a song for me too, Mr. Bob Dylan.

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JFK, Bob Dylan, and the Death of the American Dream - The Nation

Britney Spears Is the Internet’s New Communist Queen – Study Breaks

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As COVID-19 continues to affect different economies and vulnerable populations, more people are calling for a revolution against the structures of capitalism. In the U.S., many are advocating on behalf of those who cannot practice social distancing because of their jobs and their need to make a living. But its not just people in the working class calling for action. On Thursday, March 23, 38-year-old pop legend Britney Spears shared an Instagram post calling for the redistribution of wealth during this unprecedented time.

The graphic that Spears shared was originally written and posted by Mimi Zhu, a queer Chinese Australian artist, writer and community organizer. Refinery29 had previously shared the image, which is why Spears tagged them as the source in her post.

The graphic boldly states: We will feed each other, redistribute wealth, strike. Spears left the simple caption: Communion goes beyond walls. She also included several red rose emojis, a well-known symbol associated with anti-authoritarian and socialist organizations.

Spears social media presence has always been something of an enigma. Her political takes are sporadic, almost artful and often reach notorious levels of fame. Some fans might remember Spears infamous tweet from 2011: Does anyone think global warming is a good thing? I love Lady Gaga. I think shes a really interesting artist.

Like Spears other rare political remarks, this Instagram post seemed to come out of nowhere. Throughout the pandemic, Spears has been sharing several selfies showcasing some dramatic makeup, a handful of dancing videos and a photo of a cheetah as well. Spears reposting of Zhus graphic definitely stood out, causing somewhat of an uproar from her supporters and other socialist-leaning folks on the internet.

Some of the top comments on the post are: Yesssss queen of wealth re-distribution!, Britney wrote the communist manifesto!, Britney pay our rent and queen of post-capitalism!

#ComradeBritney started trending on Twitter almost immediately after her post. A popular thread also emerged, which portrayed Spears as different printed editions of Karl Marxs Communist Manifesto.

Spears Instagram post gained traction with political organizations too. Democratic Socialists of America tweeted, Comrade Britney knows: Together we can build a better world, because capitalism is Toxic. When Spears tweeted an image that modified the lyrics to her song: My loneliness is saving lives, People for Bernie Sanders responded saying, Thank you for your service for the working class.

Though many of the responses to this post may be exaggerated or tongue-in-cheek, the excitement around Spears radical political suggestion is justified. More often than not, mainstream music artists either advocate for mainstream politics or remain entirely apolitical especially pop stars who reigned in a Pre-Trump America.

Though Spears call to action may seem odd or random, longtime followers of the pop legend know that our current legal and economic system hasnt always partied in her favor. In 2008, after many public displays of mental illness one might be most familiar with the head-shaving incident, a moment that certainly holds its own in our 2000s zeitgeist Spears was put under legal conservatorship by the court. In February 2020, that sentence was extended, meaning that at 38 years old, Spears father and lawyer still maintain control over her health and estate. This includes maintenance of business prospects, home visitors and all of her finances.

This public conservatorship birthed the longstanding #FreeBritney movement, in which fans passionately advocate for the pop stars autonomy. Her supporters, in demanding for her freedom, have several conspiracy theories surrounding the conservatorship, suspecting its the reason that she hasnt been at the same level of fame in the past couple of years.

As a response to Britney Spears Instagram post, fans have adapted the #FreeBritney into #FreeComradeBritney. Her more loyal supporters have pushed the medias tongue-in-cheek responses to something more sympathetic, seeming to understand that even if Spears wanted to take political action and redistribute her own wealth, legally, she wouldnt be allowed to.

Taking into consideration some of the restraints our economic system has placed on Spears, who cannot access any of her hard-earned money, it makes sense that she would call for a general strike against that system. And though her political presence may be dissected for its ambiguity or superficiality, longtime fans of Britney Spears understand that this post, this insight, aligns with her story of perseverance, and her kind, charitable persona.

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Britney Spears Is the Internet's New Communist Queen - Study Breaks

Opinion: Jam Bands And Hip-Hop Have More In Common Than You Think – Live for Live Music

At face value, jam bands and hip-hop seem to have very little in common. Jam music is characteristically free-form and instrumentally-oriented, and discussions regarding which acts fall under the jam band umbrella are rarely straight forward. Hip-hop has clearly defined pillars (rapping, DJing, breakdancing, and graffiti) and tends to be more lyrically-oriented. Live jam band shows tend to focus on breaking from the mold of recorded tracks, while hip-hop shows tend to highlight the songs themselves. Jam bands use improvisation as a vehicle to launch your mind into orbit, to another place and time, while hip-hop uses improvisationfreestylingas a means to focus your attention on the lyrics and wordplay and bring you into their world. Upon a more in-depth examination, however, the hip-hop and jam bands are more alikeand more connectedthan many may think, on both a musical and cultural level.

For the purpose of clarity, we must first define the term, jam band, as many use it as an umbrella term to describe a variety of bands with vastly different sounds. While Googledefines jam band as a rock band that plays music characterized by long improvisational passages, Wikipedia describes it as a movement and collection of bands and musicians who have followed in the footsteps of the Dead and the Allman Brothers by performing concerts consisting of improvisational musical passages, regardless of genre. Bands like Phish,Widespread Panic, The String Cheese Incident,moe.,Soulive,Leftover Salmon,Blues Traveler, Yonder Mountain String Band, andGalactic, despite their musical differences, would all fall under this broader, more accurate jam band umbrella.

Without diminishing the impact that hip-hop, in particular, has had on historically and presently marginalized minority communities, this writer has noticed several similarities between hip-hop and jam band culture that bring the two together in ways that few could have imagined.

Culturally, while both have seemingly developed a semblance of a mainstream following over recent yearsadmittedly, hip-hop more so than jam bandsthe two genres are alike in having created counterculture movements during their inception. While the term counterculture quickly evokes thoughts of the Grateful Dead and the psychedelic 60s, hip-hop similarly took shape and was fostered by its own new cultural lane in the 70s, 80s, and beyond.

As Becky Blanchardnoted in her paper, The Social Significance of Rap & Hip-Hop Culture, published by Stanford University, Rap has developed as a form of resistance to the subjugation of working-class African-Americans in urban centers. Though it may be seen primarily as a form of entertainment, rap has the powerful potential to address social, economic, and political issues and acts as a unifying voice for its audience.

Whether directly or indirectly, jam bands have also continued to tackle social, economic, and political issues as well, be it through the music, lyrics, public statements, or the surrounding community rooted in freedom from judgment, love, a strong sense of community, and open-mindednesssomething thats far too scarce in society at large today.

In an article for the MEIEA Journal,Casey Lowdermilkexplained, This spirit of being open-minded and willing to experience new things is not only an approach to music, it also translates into a philosophy of life for some fans and helps to explain the attraction of the community. This community is critical to the development of the innovative business practices of jam bands.

Then, theres the musicality.

As Blanchard continued in her paper, Hip-hop music originated from a combination of traditionally African-American forms of musicincluding jazz, soul, gospel, and reggae. Over the years, many hip-hop artists have produced funk and even rock n roll-inspired tracks, such as Grandmaster Flashs Tear The Roof Off andRun DMCs King Of Rock. As the genre has evolved into the 21st century, these influences have only grown, as seen via high-profile samples like Kanye Wests use of James Browns Funky President on New God Flow and King Crimsons 21st Century Schizoid Man on Power. Even underground hip-hop artists have collaborated with rock acts, such as when Tech N9neworked withChino MorenoandStephen Carpenterfrom the Deftones on his 2011 track, If I could.

Of course, jam bands are also inextricably linked with jazz, funk, blues, rock n roll, soul, reggae, and everything in between. For starters, the links between jam bands and jazz are undeniable and have only grown throughout the years. One could argue that jazz is the most significant influence on jam music, as both genres share the same defining characteristic, improvisation.

InPhil Leshs bookSearching For Sound: My Life WIth The Grateful Dead, the bassist described the impactfamous jazz musicianMiles Davishad on himself and the rest of band when the trumpeter opened up for them at the Fillmore Westin San Fransisco, CA in April 1970:

As I listened, leaning over the amps with my jaw hanging agape, trying to comprehend the forces that Miles was unleashing onstage, I was thinking, Whats the use? How can we possibly play after this? We should just go home and try to digest this unbelievable sh!t. This was our first encounter with Miles new direction. Bitches Brew had only just been released, but I know I hadnt yet heard any of it In some ways, it was similar to what we were trying to do in our free jamming, but ever so much more dense with ideas, and seemingly controlled with an iron first, even at its most alarmingly intense moments. Of us all, only Jerry [Garcia] had the nerve to go back and meet Miles, with whom he struck up a warm conversation. Miles was surprised and delighted to know that we knew and loved his music.

Related: Grateful Dead Retrospective: A Look Back At Phil Leshs Birthday Shows Over The Years [Audio]

InMiles: The Autobiography, the jazz icon touched on that meeting of musical minds as well, clearly illustrating the impact jazz had on the pioneers of jam music:

Jerry Garcia, their guitar player, and I hit it off great, talking about musicwhat they liked and what I likedand I think we all learned something, grew some. Jerry Garcia loved jazz, and I found out that he loved my music and had been listening to it for a long time. He loved other jazz musicians, too, like Ornette Coleman and Bill Evans.

The commonalities jam music and hip-hop dont just stop at jazz, either. In an interview withJazzTimes,Deep Banana Blackout guitarist Fuzzexplained that while funk, soul, and hip-hop had influenced his bands sound, it nonetheless remains jazz:

It seems to me that jazz was always about individual expression. So to perform it or try to recreate how the original guy had done it seems to be taking away from the original concept. I mean, youre supposed to take this music and do it your way, right? How can you make this part of your personal expression? Well for me, the thing that Ive been really feeling for a long time now is definitely funk and soul music. So Im combining funk, soul and hip hop with the jazz and even a little bit of rock psychedelia. Today theres no hard and fast rules about making a jazz record. Maybe back in the day some people had a little bit of a snobby attitude about it. Not today.

With all of that said, the relationship between jam music and hip-hop doesnt stop at the influences they share. While relatively rare, the two genres have crossed paths at various notable points over the years, culminating in some memorable moments in music history. Lets take a look at some of those moments below.

Phil Lesh & Friends & Talib Kweli

Back in 2018, New York City saw one of the most memorable jam band/hip-hop crossovers of all time when Harlems ApolloTheaterhosted a historic performance billed as Dont Tell Me This Country Aint Got No Heart: A Benefit for Voter Participation.Phil Lesh and hisTerrapin Family Bandanchored theHeadCountbenefit along with special guestsEric Krasno(guitar), Nicki Bluhm(vocals),Robert Randolph(pedal steel), and theHarlem Gospel Choir.

The significance of this event went beyond the 2018 mid-term elections. As the Live For LiveMusicEditor-in-ChiefAndrew OBrien explained in his coverage of the performance,

The Apollo Theater opened in Manhattans historically African-American Harlem neighborhood more than a century ago. Ever since, the venue has been a pillar of black culture in the city, giving countless world-class performers a stage and serving as a point of pride for the oft-oppressed community it represents.

Throughout the second half of the Apollos hundred-plus year lifespan, the Grateful Dead also established themselves as an influential cultural institutionthough in a largely separate social space. The Grateful Dead fanbaseand the extended jam band scene that eventually followed in its wakehas always been predominantly white. The why behind that notion is another complicated conversation for another day, but going into the benefit, the facts remained: No iteration of the Grateful Deadnor any of its individual membershad ever played Harlems entertainment Mecca, and The Grateful Dead could not have been farther from the zeitgeist of contemporary urban culture.

On that day, however, Phil Lesh invited rapper, entrepreneur, and activistTalib Kwelito the stage for a performance that will live on in hip-hop and jam music lore. The video begins with the band playing the Robert Hunter/Jerry Garcia, Grateful Dead classic, Shakedown Street, before segueing to Kwelis Get By from his 2002 release, Quality. Watch the unforgettable moment below.

Phil Lesh & Friends Ft. Talib Kweli Shakedown Street> Get By 9/7/18

[Video: Relix]

String Cheese Incident & GZA

Halloween in 2015 saw one of the best jam/hip-hop crossovers when String Cheese Incident invitedWu-Tang ClansGZAto host the bands Ghoul Train spectacle at Suwannee Hulaween Music Festivalin Live Oak, FL.

Hosting asDon Cornelius, the iconic show host and creator ofSoul Train, GZA took the band and special guests, the Antibalas horns, Sheryl Renee, andLeonard Julien, through an hour-long set of funk and soul classics like Brick House, Car Wash, I Want To Take You Higher, and Dance To The Music. The performance marked a high-point in jam/hip-hop collaborations as a premier jam band enlisted one of the biggest rappers alive for a crossover for the ages. Watch the entire set below.

String Cheese Incident Ft. GZA, Antibalas Horns, Sheryl Renee, Leonard Julien 10/31/15 [Full Show]

[Video: TheSoberGoat]

Soulive, Talib Kweli, & Darryl DMC McDaniels

Soulive has bridged the gap between hip-hop and jam for years. The instrumental funk/jazz trio, comprised of Eric Krasno and brothers Neal and Alan Evans, has worked with many hip-hop acts in the past, both as a group and in different projects. During a 2018 interview with Live For Live Music, Krasno described his deeply rooted love for the genre.

The first records that I bought as a kid wereThe Beastie BoysLicense to Illand Run DMCsRaising Hell, so that was always a thing for me. My parents had really great taste in music and so did my brother, but that was likemymusic, the one thing that was my era, he said. Kraz continued, Early on with Soulive, we linked up with Talib Kweli andHi-Tekand theRawkus Recordspeople. Theres a guy namedDJ Spinna, and through him, I met a lot of other artists.

He went on to describe meetingG-Unitand producing My Gun Go Off for 50-Cents Curtis album with longtime friend, producer, and acclaimed drummer, Adam Deitch.

Back in those daysI guess they still do this, thoughthey would record like 50 songs, and we would just hope that one we made would make it on the album. With Talib Kweli, I worked with him a lot closer, like in the studio, helping him mix things, add instrumentation, and bring other musicians in. He had always been someone that really wants to work with musicians and be apart of the process, he elaborated.

That relationship with Kweli didnt just manifest itself in the studio. During SoulivesBowlive 5 at theBrooklyn Bowlin New York on March 20th, 2014, Kweli andDarryl DMC McDanielsjoined Soulive on stage for a performance of the Run D.M.C. classic, Peter Piper. During that show, Soulive and Kweli also treated fans to a rendition of State of Grace, from the rappers 2013 release, Gravitas. Watch both of those performances below.

Soulive ft. Talib Kweli & DMC Peter Piper 3/20/14

[Video: Barry2theB]

Soulive ft. Talib Kweli State of Grace 3/20/14

[Video: Barry2theB]

Galactic & Chali 2na

Out of all the bands in the jam scene, Galactic might have the most experience in working with hip-hop artists. The group has worked with several rappers throughout its 26-year career, including Boots Riley,Gift of Gab,Dendemann,and Chali 2na.

The latter, Chali 2na, hao s been known to add rhymes to the mix with various acts in the jam sphere. This past January on Jam Cruise 18, in addition to his own billed sets with longtime friend, DJ, and fellow Jurassic 5veteranCut Chemist, Chali 2na hopped onstage with OG Garage A Trois (featuring Skerik, Stanton Moore, Charlie Hunter, and Mike Dillon), Galactic, and more to add a layer of hip-hop sensibilities to the jam-heavy event.

His relationship with bands like this dates back more than a decade, In 2007, he even recorded a song with Galactic, titled Think Back. The group recently performed this song with 2na at The Capitol Theatre on February 7th, 2020. Watch it below.

Galactic ft. Chali 2na Think Back 2/7/20

[Video: Stanton Moore]

Below, check out a few jam band/hip-hop crossover honorable mentions.

Phish ft. Jay-Z 99 Problems 6/18/04

[Video: Adam Brandeis]

Umphreys McGee ft. Lupe Fiasco The Show Goes On 5/15/15

[Video: Live For Live Music]

Dumpstaphunk ft. Chali 2na Jam 2 4/22/16

[Video: Live For Live Music]

The Killa 4 Dilla (Pt. 1) New Orleans, LA 4/30/16

[Video: FunkItBlog]

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The Witcher: 7 Amazing Cosplays We Love – ComicBook.com

The Witcher was already a beloved franchise courtesy of Andrzej Sapkowski's original novels and CD Projekt Red's hit games, culminating with the classic The Witcher 3: Wild Hunt. The franchise rose to greater prominence though with the release of Netflix's recent adaptation series, simply titled The Witcher, and season 2 is scheduled to hit in 2021. Couple that with the upcoming Anime prequel The Witcher: Nightmare of the Wolf (which will focus on Vesemir) and you've got one of the hottest franchises around. That means there's plenty of room for some amazing cosplays, and there are many to choose from. We've collected 7 of our favorites right here, and while some are based on the show and others on the games, they are all definitely worth checking out.

Because there are so many we decided to highlight just a few here, but we will be spotlighting more in the future, so if you see a cosplay that deserves some shine, make sure to let me know by hitting me up on Twitter @MattAguilarCB!

You can find the official description for Netflix's The Witcher below.

Based on the best-selling fantasy series of books, The Witcher is an epic tale of fate and family. Geralt of Rivia, a solitary monster hunter, struggles to find his place in a world where people often prove more wicked than beasts, Netflix said. But when destiny hurtles him toward a powerful sorceress, and a young princess with a dangerous secret, the three must learn to navigate the increasingly volatile Continent together.

Henry Cavill (Geralt of Rivia), Anya Chalotra (Yennefer), Freya Allan (Ciri), Jodhi May (Calanthe), Bjrn Hlynur Haraldsson (Eist), Adam Levy (Mousesack), MyAnna Buring (Tissaia), Mimi Ndiweni (Fringilla), Therica Wilson-Read (Sabrina), Emma Appleton (Renfri), Eamon Farren (Cahir), Joey Batey (Jaskier), Lars Mikkelsen (Stregobor), Royce Pierreson (Istredd), Maciej Musia (Sir Lazlo), Wilson Radjou-Pujalte (Dara), and Anna Shaffer as Triss.

The Witcher is available to stream on Netflix now, and you can check out more from our Witcher coverage right here. Hit the next slide to check out some of our favorite Witcher cosplays, featuring Geralt, Triss, Yennefer, and Ciri!

Next up is a team-up between Geralt and Ciri brought to you by cosplayers Kuromaru and PopCorni with photography by Yumikasa Photography, and it's delightful. The photo has Geralt playing on the swings and having a ball of a time, while Ciri looks on in resigned disappointment. To be fair we're not if that's because Geralt looks like a child on the swings or that there's only one swing and she didn't get to be the first one to use it, but either way, she's not happy.

You can find more of Kuromaru Cosplay on Instagram, Facebook, and Twitch, and you can find more of PopCorni Cosplay on Instagram, Facebook, and Etsy. Yumikasa Photography can be found on Instagram.

"Something funny for April Fools' Day Photo by @sliwkowapannaCiri by @popcorni_cosplay"

Next up is Dayhazzza of CosplayWon, who along with photographer Stasgubkin brings a stunning cinematic flair to this Yennefer cosplay. This feels like it could be right out of Netflix's hit series thanks to the moody forest backdrop, and there's a perfect look of confidence and could care less in Dayhazzza's expression. Couple that with a costume that feels like a marriage of the show and the games and you've got yourself a top notch cosplay.

You can find Dayhazzza on Instagram, and Stasgubkin can be found on Instagram as well. You can check out more of CosplayWon on Instagram or the official website.

"Character: YenneferSeries: The Witcher.First feature from new CosplayWon member @dayhazzza joining us from Ukraine You can follow her here: https://www.cosplaywon.com/dayhazzzaAnd ofcourse also on Instagram..Doesn't she look great? Photo taken by @stasgubkin"

Hendoart delivers a gorgeous Ciri cosplay with photography from EccentricErick, and the makeup is especially stellar, complete with that pronounced scar on her face. The background is gorgeous as well, as is the attention to detail on Ciri's costume, and in this case we are talking about the first photo.

You can find more of Hendoart's work on Instagram, Patreon, and Twitter, and EccentricErick can be found on Instagram.

"Posted both versions of Ciri you know where! Just a casual reminder that o dont always share ot but I do spicier cosplay things too and I think it's just as valid Building things is hard and amazing... but sucking it in while flexing and making your face look normal is also a damn challenge LMAO! : @eccentricerick on the 1st shot with moody editing from me"

Next up is a beautiful Triss cosplay by Aida.Zeitgeist with photography by avokphoto. The photo features a stark snow-filled backdrop that sets off the flames coming from Triss'shands perfectly, which then brings out the red in Triss's hair and cloak. This is not the only Witcher themed cosplay on her account either, and you can find more on her Instagram right here.

You can also find her on Twitch, and you can find more from avokphoto on Instagram.

"Triss by mePhoto by @avokphoto_____________ , ? ?#trissmerigold #trisscosplay #thewitcher #thewitchercosplay #wintercosplay #gingerhair #fairyphotoshoot"

What's better than just an awesome cosplay? Why adding animation to it of course, and that's what we get in this slick combo between cosplayer Andrews_MacDragon, photographer Zloy__Gremlin, and effects and animation creator Manmeet Singh. Everything about this photo is epic, from the spot-on armor and makeup to the Igni sign produced ball of fire leaving his hand. Then a series of animations are added in to bring to life smoke, fire, birds, and Geralt's movement, making a great cosplay somehow even cooler.

You can check out Andrews_Macdragon on Instagram, and Zloy__Gremlin can be found on Instagram as well. Manmeet Singh can be found on Instagram too.

"SWIPE TO SEE ORIGINAL PHOTO Cosplay by ( andrews_macdragon )Photography by ( zloy__gremlin )And animation by me....."

Azura Cosplay and photographer Pasha Vixen delivered another stellar entry in the Ciri cosplay category with this team-up, and at times it is difficult to tell whether or not you're looking at a piece of artwork or a genuine photo. This cosplay is stunning from head to toe and has a movie-style sheen that is hard to pull off, but this one does it in spades.

You can check out more of Azura Cosplay on Instagram and Patreon, and you can find Pasha Vixen's work on Instagram, Patreon, Facebook, and Twitter. H/T to Geek Stop.

"Cosplayer: @azuracosplayofficialPhoto: @pashavixen#witchernetflix #witcher #witcher3wildhunt #witcher3cosplay #witchercosplay #ciri #ciriwitcher #cosplay #cosplaygirl #cosplayer #cosplaymakeup #cosplaycostume #stop_geek #cosplaynation #cosplayers"

There's something quite magical and lovely about this Triss cosplay from Astrid Cosplay, photographer Marriyanego, and Hustler Cosplay. The colors are so wonderfully vibrant, and the tranquil backdrop lets the costume and the magic effects truly shine. Speaking of, the magic on display is not just a bean of energy or a white light but is instead filled with color and motion thanks to the butterflies emanating from the spell. The best part is there's more from this gorgeous set, and it can be found on the Instagram accounts below.

You can find Astrid Cosplay on Instagram, and you can find Marriyanego on Instagram as well.

"POWER OF MAGIC Triss Merigold of MariborPhoto by @marriyanegoSpecial thanks to @hustlercosplay #cosplay #cosplayer #cosplaygirl #cosplayphotography #cosplayofinstagram #game #gamecosplay #games #witcher #witcher3 #witcherwildhunt #witchercosplay #triss #trissmerigold #trisscosplay #trissandyen #witchernetflix"

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The Witcher: 7 Amazing Cosplays We Love - ComicBook.com